THE SEVENTH-DAY SABBATH Sought out and celebrated.  
OR, The Saints last Design upon the man of sin, with their advance of God's first institution to its primitive perfection, being a clear discovery of that black character in the head of the little Horn, Dan. 7.25.  
THE Change of TIMES & LAWS.  
With the Christians glorious Conquest over that mark of the Beast, and recovery of the long-slighted seventh day, to its ancient glory, wherein Mr. Aspinwal, may receive full answer to his late piece against the SABBATH.  
By Tho. Tillam, Minister of the Gospel.  Psalm 102.13, 14. Thou shalt arise & have mercy upon Zion for the time to favour her, yea the set time is come. For thy servants take pleasure in her stones, and favour the dust thereof. 
London, Printed for the Author, and are to be sold by Livewell Chapman at the Crown in Popes-head Alley. 1637.   

To the Church of Christ which is at Colchester gathered by God's grace with the Author's Ministry into the beautiful order of the Gospel.  
Precious and therefore Beloved,  
WHat hath the holy one done for you! what hath Gospel grace wrought in you? who are these that fly as a cloud and as doves to their window's: 
Isa. 60.8.  Happy day when the eternal spirit broke open your doors, and led you through the pangs of the new birth into the favour of God by Christ. Blessed season when the Almighty displayed his bright beams of evangelical light, forming Christ in your souls by the same way that the blessed virgin conceived, viz. by the ear; alluring you out of B●bylonish abominations, worldlly pollutions, and unscriptural mazes to follow the Lamb in all his precious appointments.  
Look (my beloved) from the top of the mountain (to which grace hath advanced you,) and behold the woeful world still wallowing in wickedness and weltering in blood under the wrath of a jealous God, 
1 Cor. 6.11.  in a hopeless, graceless, christless condition.  
And such were some of you, but ye are washed, but ye are sanctified, but ye are justified; no more strangers and foreigners but fellow Citizens with the Saints, and of the household of God, founded upon your Rock of Ages whose mysterious habitation and temple ye are. Now what shall we return to the Lord for these invaluable benefits?  
I hope there is not a soul of you that dare slight such unsearchable riches of grace, I trust you are truly enlightened & purely principled, which with the sense of your former weight of sin (the intolerable burden of an awakened conscience) will cause you for ever to delight in Christ's shadow, and sit with soul-satisfaction under the spread wings of the eternal Saviour; that soul hath only a name to live that loves not such a Lord.  
Amongst all the blessings bestowed upon man, God made for him a holy sabbath, and this of old was the honour of God's Israel, and shall be again the glory of such as stand in the ancient path enquiring for the good old way. Now since Jehovah hath graciously revealed Sabbath l●ght amongst you, and laid you under many endearments, let each soul (that is indeed a Saint) take up with the Psalmist, Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee, for truly you have need of rest amidst all your reproaches for the Law of your God, and to strengthen you for new trials, especially if you and I (who have hitherto enjoyed our precious liberty) should experience what we hear; namely that the present powers make no conscience of Oaths or Acts; if this should prove so indeed, what can be expected to Sabbath-keepers but new prelatical persecution?  
There is a solumn Oath taken before God and men to protect such as profess faith in God by Jesus Christ though differing from the doctrine or discipline of the nation which is seconded by the present Parliament who have enacted, 
Inster for Gover. Artic. 36, 37.  That such as profess faith in God, Father, Son, and Spirit, and own the scriptures, 
Parl. Petit. & advic. 1657. pag. 13.  shall not be compelled by penalties, nor restrained from their profession, though differing from the public Doctrine, and discipline, but shall be protected in the peaceable exercise of their religion.  
But notwithstanding these great engagements, there would be little prohability of peace should their principles be as some are persuaded.  
Wherefore fly with speed to your experienced City of resuge and improve your interest in heaven for the suppression of Jeroboams sin, 
1 Ring. 32.33.  who did not only advance the device of his own heart in the time of worship, but imposed it on the people, and so made Israel to sin.  
Strive with your prayers against the remaining corruptions, rising oppressions, appearing persecutions: a manifold enormities of a revolting nation: God hath eminently punished the princes and the King's children and (threatens) all such as are clothed in strange Apparel: 
Zeph. 1.8.  and yet how this abomination abounds amongst us! yea 'tis feared that as Jehu pulled down one Baal and advanced two golden Calves, 
In Hebr. Lord.  so the suppression of one proud Prelate may be attended with the promotion of many persecuting Presbyters, and then farewell our precious Gospel privileges if ever our liberty should be at their allowance; They have already put forth their sting by underhand attempts to obstruct this great truth of God's sabbath.  
Their contentious Lecture at Colchester, termed your Gospel Baptism, an infant damning doctrine and the ministers thereof the Devils Factors stirring up Rulers against us, which prebably may prove their strongest arguments in opposing the Sabbath. As for such (either Presbyterian or any other opinion) who are of a Gospel frame of Spirit free from Ishmaelitish persecuting principles, I do not in the least reflect upon them, but highly prise all the lovely appearances of Christ in them: knowing that such (though our elder Brethren) dare not murmur at our father's love, who hath enlightened our minds: with the revived glory of his Royal Sabbath but will like noble Bereans weigh this serious (and I hope sober) work in the balance of the sanctuary.  
If such as would have a precept of this high import smothered or concealed, under a bed of security or Bushel of plenty were throughly a wakened by the whisper of Christ; they would readily proclaim this glorious truth upon the house top. If this lively oracle of God's seventh day Sabbath be not clearly Instituted by the Father, Ratified by the Son, Approved by the spirit, and observed by the Saints, Let it be confuted and rejected; but if this Royal Law be thus established, how dreadful must be the continued weekly pollution of it after Christ's call to repentance and reformation? God hath long winked at the days of our ignorance but he will not long bear with wilfulness. As for you the beloved spouse of Christ (Elders, Deacons and Brethren) I do bless the Almighty for you; I can never sufficiently admire that unexpected passage of providence that made plain my path unto you; and truly since God hath so eminently crowned my weak (but willing) endeavours among you, we cannot without ingratitude for get the many fatherly favours and constant encouragements of that worthy instrument who first invited me to serve you.  
The good Lord strengthen us by the choice graces of his precious spirit that we may never forfeit our interest in this honoured Patriot, or in the least blemish our most holy profession. Your gracious submission to gospel truth hath filled my soul with joy, and I am sure God hath enriched your hearts with gifts and grace since your souls were set towards his Sabbath. 'tis very much for yoar sakes (who have earnestly desired it) that I have thus far engaged; wherefore with endeared bowels of love I present it to you, the good Spirit engrave it in your hearts that you may honour it in your lives, till the Lord of the Sabbath crown all your services and sufferings with everlasting rest. Dear Brethren cease not to pour out your souls on the be half of,  
Your faithful and affectionate Minister Tho. Tillam.   

THE Seventh Day SABBATH Sought out, and celebrated, BY Saints obtaining Victory over the Mark of the Beast.  
THe first Royal Law that ever Jehovah instituted, and for our Example celebrated, (namely his blessed Seventh-day Sabbath,) is in these very last days become the last great controversy between the Saints and the Man of sin, The Changer of Times and Laws. Awake ye slumbering Virgins, the figtree is apparently budded; the signs of his second coming who is The Lord of this Sabbath, are so fairly visible, that although the day and hour be not known, yet doubtless this generation shall not pass, till new jerusalems' glory shall crown obedient Saints with everlasting Rest.  
Wherefore rouse up yourselves, ye spirited Citizens of Zion; shake off the dust and trash of beastly Babylon; and whiles that imperious Harlot shames not to assert that Ignorance is the Mother of Devotion, let heavenly wisdom be your sole design, with raised expectations of his faithful performance; 
Hab. 2.14.  who hath promised, That the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the Sea.  
Many shall run to and fro, 
Dan. 12.4. 2 Thes. 1.8.  and knowledge shall be increased.  
Whiles vengeance in fiery flames shall be the portion of such as are disobedient and willingly ignorant.  
Remember the slights and deceits of imposing Pope and Prelate, their Altars, Pictures, Gossips, kneeling at the Rail, Surplice, with the whole Systeme of invented service; and let this consideration quicken all that fear the Lord, That the very same Horn who thus imposed his Canons upon our consciences, must change our Times no less than our Laws, 
Dan. 7.25.  or else he is not Antichrist.  
Since therefore 'tis undeniable that we have been deceived by his Laws, 'tis worthy our enquiry, whether we have been cheated of the appointed Times of God's worship? 'Twill be said to that soul that (after warning) shall be found in the weekly pollution of God's Sabbath; 'tis not one day in seven will serve turn, 
Rev. 2●  when the books shall be opened, and that very seventh day on which God himself rested shall be found expressly commanded. The Beasts Wafer coke's and Water in stead of enjoined Bread and Wine, will be as excusable one day as the change of God's holy Sabbath.  
As for such professors who surpass the late Prelates in scoffing at God's Sabbath as an empty form, a trifle, etc. let New-England (however mistaken in the precise time) mourn over their licentiousness in these sorrowful strains.  
No measure of tears are sufficient to lament the present estate of times, that when the Lord Jesus was come forth to vindicate the cause and controversy of Zion, there should rise up other instruments of spiritual wickedness in high places, to blot out the name and sweet remembrance of this day from off the face of the earth.  
The enemies of the Sabbath are now not so much negligent time servers and aspiring brambles, whom preferment principally biased to knock at the Sabbath; but those who have eaten bread with Christ (a generation of professing people) do lift up their heel against the Sabbath: So that what could formerly not be done by Angels of darkness, the old Serpent takes another course to effect by seeming Angels of light.  
And what enlightened soul can cease to c●st in a heart full of sighs, not only for such frothy professors, whose earthly minds under spiritual pretences contemn Gods hallowed time without fear or trembling; but even for those whose ignorance hurries them (hoodwinked) from week to week to wallow in wickedness, being that day most busily employed about their perishing bodies, which God hath solemnly designed for his honour, and health of their immortal souls. Never more cause of mourning, then to see Saints in these days of light still honouring the little Horn in the gross abuse of the Lords Sabbath, time, and the Lords Suppertime. Why Christians will you stick here? Have you got victory over the Beast, and beheld the Holy One tumble down his Image, and will you now lose all your labours for want of a complete victory over the Mark of the Beast, 
Rev. 15.2. & 20.4.  which is so visible and legible in the head of the little Horn, The changer of Times and Laws. Therefore hath the curse devoured the earth, 
Isa. 24.5.  Because they have transgressed the Laws, changed the Ordinance, broken the everlasting Covenant.  
You are assured Christians the Horn hath changed the Laws, and he cannot be that Horn unless he change your Times also; will you therefore wisely weigh that he had no Times to change, save the Lords Sabbath-time, and the Lords Suppertime, and these he and none but he hath changed, as I shall plainly prove under this Position.  The seventh day Sabbath is a perpetual royal Rule for the righteous, established by precept and precedent, to God's praise, and Saints privilege. 
And to prevent a sudden censure of singularity, let the ingenuous know, that this Conclusion contains not a tittle different from the professed doctrine of the esteemed Orthodox of this age, as will appear in its parts as so many heads of the ensuing Treatise.  
1. 1 The Rest. The Sabbath is one of the Assemblies approved points. Art. Relig. p. 35.  
2. 2 The Time. 
Thes. Sab. p. 100 Large Cat. p. 34  The time is confessed to be the very seventh day determined by God; for thus write the Elders of New England (with whom accord our English Synod.)  
Not only a day, not only a rest day, but the rest day or Sabbath day which is expressed and expressly interpreted in the Commandment to be the 7th. day, or a 7th. day of Gods determining, and therefore called the Sabbath of the Lord our God, is here also enjoined and commanded as generally moral.  
Here is a full and free confession, and all I shall crave of Christians is but to observe the true seventh day Sabbath until some other day of Gods determining shall be produced; but since that will never be done, I shall proceed to the third point.  
3 The Authority. God's precept, seconded by his own practife gives such full honour to the Sabbath, that I hear of none save Atheists, Papists, Prelates, Ranters, Quakers, and some Notionists that gainsay it.  
4 Perpetuity. Neither was this ancient Law instituted for a year, or an age, but perpetuated to all posterity, as is sully acknowledged, Synod confess. p. 38.  
5 The sanctification. This royal Sabbath is no base or beggarly rudiment (as some tremble not to reproach it) but an honourable perfect Law of liberty, 
Thes. sab. p. 49  worthy to be embraced by all the heavenly race of true believers.  
6 The Rule. Not as a Covenant accompanied with thunder, denouncing curses for the least disobedience; but as a holy, just, religious Rule, breathed by the still and soft voice of the Gospel.  
7 The Persons. To persons principled in Church order, Isa. 8.13. (the Antitype of God's Ark) in whose renewed hearts by virtue of the new Covenant all God's Laws are fairly registered which are by others slighted. Hos. 8.12.  
8 The Use and End. And all for these two great Ends, 1. To honour God, 2. To enjoy him for ever (which is the peculiar prerogative of such as obta●u victory over the Beasts Mark, The changer of Times and Laws. And thus each tittle of my tenant being attested (in so many words) by such as are esteemed Orthodox, I hope it may freely appear without prejudice.  The seventh-day Sabbath is a perpetual royal Rule for the righteous, established by precept and precedent, to God's praise and Saints privilege. 

First, Of the Rest.  
The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabbat, signifieth a cessation from common work, 
Gen. 2.  and where it is first found it is God's rest, and the day for ever separated and consecrated or the honour of the most High, in memorial of his most glorious works of Creation, the benefit whereof is extended even unto us, and morally engageth us to the Religious Observation of it, which can never be truly sanctified until all false Rests be removed, such as National custom, humane tradition, shady speculation (all which are but vain worship;) 
Matth. 15.9.  and as for natural or civil relations, carnal encumbrances, with those sensual pleasures which steal away the soul from God's Sabbath, they are all but Egyptian reeds; and therefore let the Prophet's alarm rouse up the selfdenying Disciple from every deceit, 
Mic. 2.10.  Arise ye and departed, for this is not your rest, because it is polluted it shall destroy you with a sore destruction. And so taking up the Cross of Christ, with Spouse-like affections, inquire, as for the place, so for the Time of rest. Tell me, O thou whom my soul loveth, 
Caut. 1.7.  where thou feedest, where thou makest thy flock to rest at Noon. Observe, the Spouse of Christ inquires not only where, but when; not only for his flocks resting place (which is his bosom,) but also for the Time, 
Isa. 40.11.  the rest at Noon; Christ hath his Gospel seasons to sit in State; Meridian heights like the Sun in his circuit weekly returns to beam forth his grace to his beloved, 
2 Tim. 4.1, 2.  which the Spirit terms, IN SEASON.  
I have heard of a silly shift to shuffle off God's Sabbath, in making Christ the bolster of disobedience, unscripturally asserting that Christ is the Sabbath, thus confounding resting place with resting time. But as for this Time of rest placed in the midst of the Royal Law, it is truly Moral and so termed, as Baptism and the Lords Supper are termed Sacraments, in distinction from inferior Ordinances, though neither of the terms Mo●al or Sacrament be found in Scripture.  
The word Moralis, signifieth belonging to manners, and therefore the ten Commandments are fitly termed Moral, as being indeed an exact rule of good manners, informing us how to demean ourselves towards God and men, and it is in all things equal, holy, just, and good; yea and every way suitable to pure Nature and Grace, and though the Bishop 
* White.  see not a sutableness in the Sabbath to pure Adam, yet those who are better learned, can see it suitable to the glorious Creator; who in observing it, made himself a pattern to his Creature, and surely nothing can be more lovely and delightful to a person principled, then to follow his gracious God in a precedent so pleasant: Indeed Nature's light as now 'tis blurred and clouded is not capable of judging in the things of God, every man is naturally Popish, framing Ideas of the Deity, 
1 Cor. 2.14.  setting up images or imaginations, 'tis therefore most absurd to try the morality of the Second or of the Fourth Commandment at corrupt nature's Tribunal.  
But this threefold mystery may possibly add strength to the Sabbath Morality if it be observed:  
1. That innocent Adam had all the ten Commandments written in his heart, whiles his heart was flesh. 
Rom. 2.   
2. When his heart was condensed into stone, and thereby the Moral Law was defaced, 
Gal. 3.19.  God condescends (for prevention of sin) to write all the very same Laws in Tables of stone.  
3. And when Gospel grace appears in new Covenant clemency transforming our hearts again from stone to flesh, 
Heb. 8.10, 11. 2 Cor. 3.3. Eze. 11.18, 19, 20.  the very Laws written in Tables of stone are once more registered in the fair Tables of renewed hearts, and that for this end, that we should walk in his statutes, and keep his ordinances and do them.  
He that sees not through this threefold mystery, depths of wisdom, with unsearchable riches of mercy, may well suspect an unchanged stony heart, whiles the renewed soul beholds the revived glory of God's seventh-day Sabbath, as a Moral duty suitable to Adam in his pure nature, and good for Saints in the present state of grace, freely concurring with this conclusion touching the morality of a Law; That a moral Law is not merely good because commanded; but it is therefore commanded because it is good: and such is the nature of the seventh day whereon God rested purely good, and therefore commanded; though depraved Nature cannot discern it.  
As the nature of a moral Law doth thus confirm God's Sabbath and none other; So the title of the moral Law, involves and secures this blessed day amongst the ten precepts, termed in Hebrew, 
Exod. 34.28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in English it hath borrowed the title of Decalogue, or the Law of ten words or Commandments, all of equal honour and dignity; though Satan's delusions have prevailed with licentious spirits to slight and censure one of these ten Moral commands as ceremonial, and from hence to ascend even to Blasphemy, in reckoning this Moral precept amongst beggarly Elements, and so charging the glorious God with the observation of a base Ceremony, since nothing is more certain than that the Highest himself did both sanctify and celebrate the seventh-day Sabbath, and that before sin, and consequently before any need of a Saviour, or Ceremony shadowing him: As for the arguments leveled against the Morality of the Sabbath, they do most of them strike at the morality of the whole Decalogue.  
For if the Sabbath be ceremonial because the Jews were obliged by their deliverance from Egypt to observe it; 
Deut. 5.15.  upon the same account the whole Decalogue is ceremonial, since they are laid under equal engagements to the whole Law; 
Exo. 20.  I am the Lord thy God which brought thee out of the Land of Egypt from the house of Servants, 
Rev. 11.8.  Thou shalt have no other Gods before me, etc.  
Wherefore let such as are experienced of their greater deliverance from all the slavery of spiritual Egypt, religiously observe every jot and tittle of this Moral, holy, just spiritual Law, as spiritually as is possible, and God will teach such sincere souls that 'tis a strong delusion to talk of keeping that seventh day Sabbath spiritually, whiles 'tis profaned literally.  
'Tis true our Lord Jesus enjoineth a more  and spiritual observation of the Decalogue, 
Math. 5.  but withal he ratifieth and establisheth every tittle, he that dare be so deluded as to profane the Seventh day under pretence of keeping a spiritual Sabbath, dare not commit corporal uncleanness or murder, under the like colour of the spiritual observation of these Laws. The truth is, such consciences dare be bolder with God in robbing him of holy time, than they dare be with Man in stealing his common goods.  
Christian, thy Redeemer hath obtained as well corporal as spiritual mercies for thee; Wherefore glorify thy God (in sanctifying his Sabbath with the whole Law) both with thy body and with thy spirit which he hath purchased. 
1 Cor. 6.20.   
Such who study contention instead of obedience, labour to undermine the Morality of the Law from that promise (which they say was peculiar to Israel) of long life in the Land which the Lord thy God giveth thee.  
1. But first, this smites at the whole Law out of hatred to Gods seventh day Sabbath.  
2. Let it be considered that those words are rather a motive then a mandate.  
3. 'Tis dull Atheism to fancy the possession of a foot of Land that is not God's gift, and therefore binding us to obedience. 
Acts 17.26.  For he hath made of one blood all the Nations of men for to dwell over all the face of the earth, and hath determined the times before appointed and the bounds of their habitations.  
4. 'Tis high ingratitude in us above all people, in the midst of so much peace, plenty, light and liberty, to contend against God's holy Laws, rather than to submit to his holy Sabbath.  
5. The promise of long life was not peculiar to Palestine, but a motive to Israel's obedience both in the Wilderness and in Babylon, 
Act. 2.5.  yea and to the Gentile Proselytes in all Nations, 
Eph. 6.2.  and 'tis worthy our consideration how the Apostle renders it. Not land but earth, that thou mayst live long on the earth; and so the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies, and the statute word for word runs thus. 
Ex. 21.15, 17. Pro. 20.20. Mat. 15 4, 6, 9  Honour thy father and thy mother that they may prolong thy days upon the earth. Thereby freeing obedien: children from untimely death, and investing them with the comforts of life; Hence 'tis manifest, that both Jews and Gentiles are bound to improve their blessings unto obedience, and no longer endeavour to defile the whole Decalogue, rather than set to the sanctification of God's true Sabbath.  
But the Sabbath hath another sort of adversaries, who assert the whole Laws morality, and yet plead the Sabbaths mutability (which scarce savours of rationality) And that the depraved creature may sin with an high hand, against that very place where first he sinned, he endeavours to divert Paradise of the glory of the Sabbaths institution, boldly asserting that man's sin was more ancient than God's Sabbath. And this fancy is fathered upon the Psalmist, whence 'tis asserted, 
Psal. 49.12.  That Adam being in honour did not abide a night, and therefore his sin prevented the Sabbath. But the text is abused, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is future Hiphil, and thus word for word rendered, Man in honour shall not abide a night, that is, such as the context mentions, 
Vers. 19  that trust in their wealth, etc. But (saith the spirit) He shall go to the generation of his father, they shall never see the light; this cannot be applied to Adam, unless the Preacher of Peter Colchester, or some of the same fancy (whom I would modestly provoke to a reply) can show what fathers Adam could go to.  
But to prove that the Sabbath was instituted before sin, and consequently no Ceremony leading to a Saviour, take notice that man (the last and best piece of the visible creation) yea and Angels also stood in their integrity with the closure of the sixth day, for then all things were very good.  
And no sooner did the sixth day end, 
Gen. 1.31. & 2.1. with Job 38.7 Luke 2.13. Ex. 31.17.  and the seventh begin, but God rested, sanctified, and celebrated his holy Sabbath, in which he was refreshed, or exceedingly well satisfied with the goodness of all his creatures, which must needs precede sin, by which the creature became very bad.  
Some time must be allowed for the sin of Angels, and after that for the parley with the woman. It was no little space wherein Adam gave significant names to every creature one by one.  
But enough is showed of the Sabbaths precedency of sin, and so for the vanishing of this invention.  
But 'tis further objected (though faintly) that Adam having no servants, Object. etc. was not in a capacity of keeping the fourth Commandment.  
This is such a shift that it opens the door of licentiousness too wide for all persons that have no servants, rich Citizens that use no , etc. So that still Gods first, and man's best and most delightful Law for spiritual solace, shines in full glory out of Paradise; and though the decayed Prelates would render it improper for pure Adam, 
Mar. 2.27.  yet since 'twas observed by the pure God, and declared by Christ to be made for * Man, doubtless if Adam were a man 'twas made for for him, yea and for all his posterity that bore the image of God, and are called Man or Woman. The first invention thus failing and no possibility of expelling the Sabbath out of Paradise, a second design is endeavoured, Viz. to confine this royal Law within the precincts of Palestine, as a legal ceremony peculiar to the Jews. This was the account given of a pretended conference at Peter's Colchester, where they were careful to prevent opposition, by continued dictates far differing from the nature of a conference. The Person chief, engaged was a Tradesman, a sad Omen to the decayed Clergy, who silently admired his inven●on whiles he opposed his own N●w England princlples, manifestly sinning against his light, in rendering the Sabbath ceremo●a●, b●cause given to the Jews for a signt; over whose deplorable condition New England thus laments.  
It may affect one's heart with great mourning to see the many inventions of men's hearts to blot out this remembrance of the Sabbath day; 
Shep. Sab.  they first cast it out of Paradise, and shut it out of the world until Moses time, when in Moses time 'tis published as a Law, and crowned in the same manner as all Moral Laws, yet than they make it to be but a ceremonial Law, continuing only till the coming of Christ Jesus.  
Thus New England mourns over such impieties, and 'tis cause of grief indeed, that one of their own professed Members should so openly oppose their impregnable doctrine of the morality of the Sabbath.  
It is truth that the Sabbath was given to the Jews for a sign, 
Exo. 31.13.  and so was Christ himself, Isa. 7.14. Euk. 2.11,34. but it follows not that either Sabbath or Saviour must be therefore ceremonial. The Saints are set for signs, so is the holy spirit, 1 Joh. 4.13. 
Isa. 8.18 Eze. 20.12, 20.  yea for the very same sign as the Sabbath is, viz. That you may know that I am the Lord that doth sanctify you. There the same honour is put upon the Sabbath, as upon the holy Spirit; yea let the selfdenying Disciple know, that in the conscientious observance of God's Sabbath, he shall not long want the blessed sign of God's sanctifying presence.  
The Sabbath is indeed a sign of goed things formerly produced, 
Exo. 20. & 31.13.  as the world's creation, or else of good things at present enjoyed, as God's sanctifying grace; but never was it set for a sign of good things to come, like the ceremonial 
* Compare Col. 2.17, 18. with Lu. 4.18, 19, 21. Deut. 6.5, 6, 7, 8. & 13.18, etc. Mat. 22.17.  Sabbaths. I might here retort the vaunting language of the Preacher of Peter's (of cutting off Goliahs' head with his own sword) for if the Morality of the Sabbath cease by being a sign to the Jews in their generations, upon the same account must the whole Law cease to be Moral, since God's spirit hath set it also for such a sign.  
Thus while vain man finds out inventions to slight God's Sabbath, as a Jewish ceremony because given to that people for a sign, he rejects the Holy spirit, Scriptures, Christ and all, as so many Jewish ceremonies.  
Neither is it possble to escape the Dil●●●ma by saying that the Sabbath is Moral, but the seventh day Ceremonial, for though the seventh day and Sabbath be terms convertible in the fourth Commandment, yet even in the place mentioned the term seventh day is not set for the sign, but the term Sabbath.  
And whereas the same person puzzled the people by a third inwention (but without the Book)  
Object. That if we observe the Jews Sabbath we must also offer the J●ws sacrifices.  
1. Answ. Now England Divinity might have instructed him, That if sacrifices could make the Sabbath ceremonial, than they may make that day and every day ceremonial; but sacrifices make not the Sabbath ceremonial, therefore not the day.  
2. 
Heb. 7.  All sacrifices were recorded types of Christ, and therefore abolished; but the Sabbath did never type out Christ therefore never abolished nor changed.  
3. The seventh day Sabbath is part of the Law Moral, where no syllable is found of sacrifices, 'tis therefore as absurd to conclude we must offer sacrifice, if we will keep the Sabbath, as to say we must keep the Ceremonial Law if we observe the Moral.  
When these fancies fail, and the Sabbath can neither be expelled Paradise, nor confined to Canaan. A third invention is found, to make Christ a bolster to disobedience, by proclaiming him a Sabbath-breaker. Who never transgressed no not a tittle of the least Ceremony. For had he failed of the smallest service, he could never have been the Saviour of the world. God must have a Lamb without spot or blemish.  
The charge brought against Christ is 〈◊〉  
1. That he justified his Disciples in plucking Ears of Corn; as well he might, when the Law expressly allows it, 
Deut. 23 25.  without restraint of time; and where no Law is, there's no transgression.  
If the Phariseos were righteous over much (who had so deeply suffered for slighting the Sabbath formerly) shall the Lord of the Sabbath be censured for allowing that to his hungry Disciples, which even the Hypocrites themselves did not deny their beasts? that is, 
Luk. 3.15.  Necessary food.  
If Professors are not ashamed to join with Scribes and Pharisees in censuring our Saviour as a Sabbath-breaker, yet let not these continue bold, whiles Christ's words make the others blush, Luke 13.17.  
And whiles our Advocate performs his office in pleading the cause of his Disciples, let Christians learn to content themselves (by the Apostles examples) with a slender Sabbath days Dinner, rather than profane the sanctified feason to make provision for their perishing bodies. Trust to his word who hath promised to such as first seek his King, doom, that all things needful shall be supplied, he will never leave thee nor forsake thee, but rather than fail, 
Mar. 6.34.  he will put forth a beam of his Divinity to feed thee, who dost faithfully follow him. Wherefore resolve to serve him, though he feed thee but with Ears of Corn: and this also be grudged by superstitious Pharisees.  
A second charge jointly brought by the Hypocrites of old, and present Professors against our innocent. Saviour, is about the Cripples miraculous cure, 
J●● ●●. 8.  and carrying his Bed on the Sabbath. Whereas they were no more capable of understanding the supposed violated Scripture, then of discerning the person they quarrelled with.  
The scope of the Scripture is only to restrain traffic and travel for gain in our ordinary callings, 
Jer. 13.21. Neh. 13 11, etc.  but not to obstruct any work simply for God's glory and spiritual profit; neither did the man transgress any letter of the Law, for 'tis Thy work the Law forbids, but this was properly the Lords work to confirm the miracle wrought upon a helpless and almost hopeless creature.  
The Word of God freely allows bearing 
Mat. 12 5.  of Burdens for his own honour even on the Sabbath, 
Joh. 7.21 23. Josh. 6.12 etc. 1 Kin 20 28, 29.  as in Circumcsion and Sacrifiees, in the miraculous taking of Jericho, and in 
* Heb. 2.1, 2, 3, 4.  war. And so lar was our dear Redeemer from slighting the Sabbath that he singled out that Sanctified season to honour it with his chief miracles. God's spirit enjoins exact obedience to those truths that were confirmed by 
* Heb. 2.1, 2, 3, 4.  maricles, and as the woe was greater to those ungrateful Cities where his chief maracles were wrought, so it will be sad for such as will persist in slighting the holy Sabbath, which he hath so eminently arowned with his wonders.  
After labour hath been spent in vain to fasten some defamation on the Lord of the Sabbath, the next invention is to fall upon his servants. And first, they seek some shelter for Sabbaths breaking from the Apostles words; One Man esteemeth one day above another: 
Rom. 14.5.  Another osteemeth every day alike. The Apostle doth not here expose Gods moral Sabbath to our censure, or to be esteemed or disesteemed as we please; for he had before firmly established the moral Law 
* Rom. 3 31.  and cannot be thought to destroy what he hath settled in the same Epistle; only in meats and days ceremonial, he leaves weaklings to liberty, for since Christ hath took down the wall of partition, The persons places, meats and days which did support it are all levelled, but the seventh day Sabbath was instituted long before that partition wall was raised. So that 'tis not in our liberty to esteem it as we please, for God himself hath made it holy, and so esteems it whether we do or no. 'Tis God that from the World's foundation placed holiness in this day, and what God hath sanctified let not us presume any longer to make common.  
Another argument, is drawn from Gal. 4.10. Ye observe Days, and Months, and Times, and Years.  
Answ. He cannot here condemn the observing of all days, since Fasting and Feasting days are approved by Christ and his Church, only weak and beggarly seasons are condemned. If any dare be so bold to reproach the seventheday-Sabbath (instituted and observed by God himself) as a weak and beggarly element, at his peril be it. 'Tis a royal Law, and will be the joy of a royal people.  
The third argument aspersing the Apostles, is raised from Col. 2.16, 17. Let no man therefore judge you in meat, or in drink. or in respect of part of a Feast, 
* So the Greek.  or of the New Moon, or of the Sabbaths, which are a shadow of things to come, but the body is of Christ.  
1. Here at first sight 'tis evident that only such Sabbaths are ceased, as were a shadow of good things to come: But the seventh day was never such a Sabbath; a sign indeed of good things passed, and present, as is already showed, but never termed a shadow of things to come.  
2. The blessed Spirit by two other terms declares clearly what Sabbaths are ceased; 1. 
Col. 2.14.  such as were against us, 2. contrary to us; and such were those annual Sabbaths, requiring great labour and travel in coming three times a year from all parts to Jerusalem; far from the sweet Rest which the fourth Commandemnent enjoins upon the seventh day Sabbath, which never was in the least against us, or any way contrary to ●s, and therefore not here intended, though he Prelates by perverting the Text would evolve it; for unto the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which only signifieth Sabbaths) they have deceitfully added [day's] to the Text, as though there were no other Sabbaths but Sabbath days, whereas the seventh year was a Sabbath, and the seventh seventh the great ceremonial Sabbath or Jubilee.  
And whereas by this bold and absurd addition some would cast off the seventh day as ceremonial, who yet plead strongly for the morality of the Sabbath, it is very considerable that this Text toucheth not the Day at all, but the Duty, that is, the Sabbath, which even many enemies of the seventh day confess to be moral. Evident it is, that as the seventh day points out the time of worship, so the Sabbath denptes the worship itself, and the Apostle mentions not the day or time as a shadow, but the Sabbaths; and so if any thing in the fourth Commandment were a shadow of Christ, it must be only the Rest, which is the duty, and not the Time which is the seventh day. As warrantably may they reject the moral Law upon that expression of the Law being changed, 
Heb. 7.12.  as the seventh day upon this word of Sabbaths being ashadow. We may as well distinguish of Sabbaths in this place, as Laws in that.  
Mr. Aspinwal pretends to reform the Bishops abuse of this Col. 2. and translates it rightly [Sabbaths;] but renders those words a Feast, which he knows is only part of a Feast; and from hence takes liberty (p. 4.) to descant upon Feasts, contrary to the word. Well; after all attempts the 7th. day Sabbath remains a glorious lively Oracle to Christians; it is no b●se ceremony, or beggarly rudiment, for God himself observed it, and with his own voice with great Majesty enjoined and recorded it a mongst the rest of his royal perpetual precepts; it requireth no toil nor trouble (like the ceremonial Sabbaths) but lovingly releaseth man from his labours. It is no way against us, or contrary to us, unless we be against God, and contrary to those heavenly spirits, who prefer one day in God's Courts before a thousand, in that dunghill drudgery wherein earthy, carnal, base-born muck worms delight to be toiling and moiling in this bewitching world. It mounts the Dovelike Spouse from earth to heaven, where she obtains a taste of her eternal glory, dwelling this day in her Beloved's bosom, sweetly reposing her weatherbeaten Vessel (in this shining season of noon-tide Rest) in the very arms of Christ. 
Caut. 1.7.  These are undeniably the sweet enjoyments, and soul-ravishing delights which this Royal Sabbath of jehovah opens to the sincere obedient soul, and therefore only to be slighted by such, as observing lying vanities, forsake their own mercies. When restless spirits find their fancies frustrate, and that they have only wearied themselves with these inventions.  
1. To expel the glorious Sabbath out of Paradise.  
2. To imprison it in Palestina.  
3. To defame our Saviour as a Sabbath-breaker.  
4. To asperse the Apostles as Sabbath-slighters.  
And finding the Sabbaths lustre breaking through these foggy inveations, 5. Satan the Prince of darkness transforming himself into an Angel of Light, furnisheth them with the last invention, under the most specious pretence of a spiritual Sabbath, to live in the weekly pollution of that blessed day which the Father of Spirits hath appointed for the inlet of all spiritual sweets into the soul.  
And the poor deceived Notionists, 
2 Cor. 11.2, 3. Gen. 3.5.  forgetting how the serpent beguiled Eve through his subtlety (under the very same bait of disobedience to Gods Commands promising most glorious spiritual enjoyments) are so transported with the glistering Alchemy of his sublime airy notions, that away goes all the tried Gold of the Law and the Testimony; and now no duties will down with these lawless Libertines, but all their devorion lies buried in the abyss of pretended spiritual prayer, spiritual singing, spiritual fasting, spiritual feasting, spiritual baptism, spiritual supper, spiritual sabbath, leaving all literal obedience as too low for their bewitched fancies, as if Christ and primitive Christians were not as spiritual in obedience to these litreal commands, as any of these pretenders; who notwithstanding all their boasted high attainments, are most of them deeply drenched in earthy Dens: whiles they promise librety to others, 
2 Pet. 2.19.  many of themselves are the servants of corruption. The spring of these delusions (for the most part) breaks forth from the palpable contradictions of such, as having laid an impregnable foundation for God's Sabbath by their excellent arguments for its morality, do presently demolish their own structure again, in asserting its mutability. And whiles they labour in the very fires to find some Scripture authority for their supposed change; ingenious mounting refined spirits seeing not the least Gospel ground for a first day Sabbath, and being prejudiced against the seventh day, (stigmatised with the odious unscriptural character of JEWISH Sabbath) they presently become a prey to Satan, who persuades them that in slighting the Sabbath literally they may keep it spiritually, and belike God; whiles thus they become most unlike him, who really sanctified and observed the seventh day Sabbath. And thus like Eve, casting off the literal command upon a spiritual pretence, they break the bounds of Paradise: and whither will they post? for 'tis evident in Scripture, that all Religionebs and flows according as the Sabbath is slighted or sanctified.  
Being thus confounded with the contradictions of such as assert the Sabbath to be moral and yet mutable; & withal blinded by Satan's baits to construe all Scripture according to his custom (promising spiritual blessings upon literal disobedience 
* Gen. 3.4, 5. Mait. 4.4.6 Mat. 5. ) they now endeavour to support their deceits by slandering our Saviour's first Sermon; as if his prohibition of spiritual adultery, opened a gap to corporeal Uncleanness, (which this principle hath even hurried many to practise:) whereas the great Expositor detecting and detesting that Phatisaical outside service, then in esteem for true Religion, binds us over to spiritual obedience, without destroying one jot or tittle of the Law; 
Mat. 5.19.  severely threatening such as should transgress the least of those staturea.  
And yet these deceived souls fear not to break all bands and bounds, that so they may drive on in disobedience without sense of sin; for where no Law is, there is no sin; and where no sin is, there can be no Saviour; and where no Saviour, no possibility of salvation, which they shall find too true that leave God's moral Law, or put away or deprave any part thereof: They shall find, that if God's Law be nothing to them, God himself will be nothing to them, but a severe Judge to condemn them by that Law they refuse to rule their lives by.  
Sad will the sight of this sentence be to deceived souls in that dreadful day, (when Books and hearts shall be opened.) Now go, 
Isa. 30.8, 9  writ it before them in a table and note it in a book, that it may be for the time to come for ever and ever, that this is a rebellious people lying children, chilaren that will not hear the Law of their God.  
And whereas us objected that our Lord hath fulfilled the Law; and that indeed one jot or tittle might not pass till he had fulfilled it, but that we need not now fulfil it:  
Let such know, that 'tis no more lawful now then before to be unclean, lie, steal, or covet; 'tis as unlawful now as ever to blaspheme, make, or worship images, and it will one day be found as sinful now as ever it was, 
Mat. 3.15.  to slight God's sanctified seventh-day Sabbath which Christ fulfilled; he fulfilled Baptism, and so must we; he observed his Supper, and so must we; he sanctified the seventh-day Sabbath (and established it for ever) and therefore so must we.  
As to that objection that Christ mentions not the Sabbath in his Sermon, and therefore it may be neglected:  
By the same reasons the Papists may justify their abominable idolatries, since in all that Sermon no mention is made of images. Thus while the unwary Rebel thinks to escape S●ylla he wracks upon Charybais, so dangerous is it to dally with any one of God's Laws; Wherefore take heed of disobedience under a pretence of spirituality. That principle which now prompts you to the weekly profanation of the Lords Sabbath will lead you by insensible degrees to as light esteem of the Lords Supper; and under a pretence of praying continually, force you from family prayer as a formality. Christ delights in his Dove's voice, and surely our voice is not too good for God, neither it man more spiritual than his Maker; he that made us prayeth often for us both with heart and voice, and so taught us to pray; 
1 Joh. 2.6.  and so he observed God's seventh-day Sabbath both literally and spiritually, and left us an example that we should follow his steps in all Moral actions.  
Some Sabbath-slighters would fain affix a Type to the Sabbath, but are pitifully puzzled how to bring it to pass. One would have it a type of our Rest in Christ; but for want of Scripture this conceit is cashiered.  
A second supposeth, that the sacrifices annexed to the Sabbath made it typical; upon which account every day must be typical, since sacrifices were enjoined every day.  
A third, thinks the Sabbath may be a type of Christ's lying in the grave, but i●stead of maybe's, I shall prove in its place, that his rest in the grave on the Sabbath confirms this Law to Christians  
A fourth confesseth, 'tis very difficult to find out this supposed typicalness, and yet adventures to affix the deliverance out of Egypt to the Sabbath, as a type of our deliverance by Christ; but every babe in Christ at first blush beholds the very same deliverance affixed upon the front of the ten Commandments, which manifestly proves the Sabbath as free from being typical, as any other part of the Law.  
A fifth (with whom my spirit joins) finding that the Sabbath was never any type of Christ, 
Ledgard Heb. 4.  is persuaded if it be typical, 'tis only since Christ; and that not Moses but Paul makes it typical of that glorious Rest-day which saints shall enjoy with Christ a thousand years, that as the Weekly labour of six day's ends in a Rest-day of grace, so the world's 6000. years' travel shall terminate in a Rest-day in glory.  
Now although I judge that as marriage (ordained in Paradise) is not a type but a similitude of Christ, so the Sabbath (of the same descent) doth rather resemble then type out that Rest; yet I shall not contend, but rather conclude that if the seventh day Sabbath be typical of that expected happy Rest, then of necessity the type must remain until it shall be swallowed up of the glorious Anti-type.  
A sixth (in the midst of such uncertainties) conceives the Sabbath may be typical of the Gospel or day of grace.  
But what an absurdity would this conceit put upon our Saviour, as if he should direct his Disciples to pray, 
Mat. 24.20.  That their slight might not be in the Winter nor on the Sabbath day of grace; i. e. that they might not fly at all, when as yet he had commanded them to fly.  
2. If the day of grace be our enjoined Sabbath, than we must be sure as long as the Gospel lasts to do no servile work according to the Commandment: but here it's also conceived, that the works now prohibited are our sins.  
Answ. 1. The Law did no less prohibit sin then the Gospel.  
2. This conceit supposeth God thus commanding; six days (of the Laws duration) thou shalt or mayest labour and do all thy work of sin, but the day of grace is the Sabbath, in it thou shalt not sin, thou, thy son (and which is extremely absurd) thy cattle and the stranger that is within thy gates. Either this opinion must reject the rest of the fourth Commandment, as it doth the seventh day, or else it puts itself upon more than an Egyptian task, to keep his son, servants & strangers from sin. As for the poor cattle, they are uncapable of such a Rest as cessation from sin; and the merciless Notionist is reasoning them out of that natural rest wherewith the merciful God hath privileged them: so that if there be no rest required but from sin, the poor bruits may rue the time of Christ's coming into the world, 'twere well for them that Peter had prevailed to build Tabernacles, that they might have still enjoyed the good days of Moses.  
And as for English servants, their condition would be little different from Turkish slaves, so that they might well bewail MESSIAH's birth should this opinion prevail, for the boundless desires of earthy-minded Masters, would seldom be weary of the way of getting wealth; neither would their pretended spirituality dictate what day to spare their wearied servants. But instead of the Angels good tidings of great joy to all people, servants would soon cry out sad tidings of great sorrow, to be thus deprived of the happy rest for soul and body, and constrained to toil and travel on the Sabbath.  
Thus by origen's allegorical Divinity, (making cessation from sin the only Gospel Sabbath) the letter of God's Law (which calls for corporal rest and spiritual service) is perverted, Christ's Sermon abused, 
Exe. 20. Is. 58.13  the Royal Sabbath (like a typical ceremony) rejected, the poor bruits wearied, servants defrauded, and manifold absurdities introduced; to the great dishonour of the great Lawgiver, and grievous sin of such as assert the only Sabbath is to abstain from sin, which that soul shall do indeed who abstains from labour on God's Sabbath, servile work being the known sin of the fourth Commandment.  
Cease from thy shallow conceits thou deluded slighter of holy Sabbaths. The Saint's day of eternal cestation from sin and sorrow is not yet come, we see Babylon yet in being, the Jews uncalled, all the each in confusion; the day of peace is indeed approaching when such only as are found in ways of obedience, shall enter in by the gate to the glorious City of everlasting Rest.  
Thus having through Divine aid vindicated the Sabbaths morality from those inventions and aspersions raised against it; I shall now proceed to the second part in the Position.  
Viz.   

The select season or precise time, determined by him who is hasting to the ruin of that blasphemous Little Horn; for his change of Times and Laws.  
THat the seventh day was the Lords holy Sabbath, 
Gen. 2.2. Heb. 4.3  from the World's foundation to our Saviour's Passion is undeniable: And yet such is satins envy at the Sabbath, that he suggests a possibility of alteration, by the Sun's station in Joshua's time, and retrogradation in Hezekiah's days.  
But it may easily be understood, that when the same power who placed the Sun in its Sphere, stayed its course one day, and commanded it to return backwards another, this did only lengthen those individual days, and then returned to its natural motion, but altered not the next day at all.  
2. It must be concluded that our Saviour (who fulfilled the Law exactly) observed punctually the very Sabbath, and the scripture testifies that the holy women rested the Sabbath day according to the Commandment, 
Luk. 23. ult.  that is, upon the very seventh day which God instituted and required to be observed.  
And the whole world (though different in Religion) will give full testimony that neither the Heathens saturday (so called long before Christ's time;) the Turks friday, the Papists sunday, nor any other day in the week hath since met with any change: so that I may with as much reason, question whether my right hand be that the world calls so, as I may question whether saturday be the very seventh day, seeing the Jews also dispersed through the world punctually observe it.  
And yet what a deal of dust hath been raised from the Prelate's ashes by an old Professor of New England-way against their principles, and his own conscience; his great Argument (borrowed from the Bishops) is this:  That since all Regions cannot observe the same hours for the Sabbath, by reason of the various rising and setting of the Sun; therefore the seventh day is not universally moral. 
Answ. What will not enmity to God's Sabbath set upon? seeing such a one as Capt. Jenison is not ashamed to use the old Prelates wormeaten Arguments in flat opposition to his Brethren; Me thinks it should wound his soul to receive answer from Mr. Shepheard (with approbation of the consociated Elders of New England) in detestation of such deceit, thus.  
The fourth Commandment must stand firm, 
Shep. sab. pag. 147.  the Heaven and Earth must fall asunder; the Lord will rather waste Kingdoms, and the whole Christian world with fire and sword, then let one tittle of his Law perish: the Land must rest when God's Sabbath cannot, etc.  
And surely it may sadly affect their hearts in New-England, if ever this reacheth their eye or ear, that one of their professed members, in a great public assembly, should combat the Sabbath with the same weapons foiled by them. And in hopes it will make the Captain ashamed, and silence all adversaries, I shall transcribe the solid answer of reverend Mr. Shepherd to the cloudy argument, (which he saith Carpanter and Heylin compassed the whole earth and heavens to find out.  
To think (saith he) that the Sabbath was proper to the Jews, 
Shep. sab. pag. 148.  because they only were able to keep and exactly observe the time of it, being shut up (as Mr. Primvose saith) within a little corner of the earth, and that the Gentiles are not therefore bound to it, because they cannot exactly observe the time of it in several quarters of the earth so far distant, is a very feeble argument; for why might not all Nations exactly observe the rising and setting of the Sun according to several Climates, by which the natural day, and so this if the Sabbath is exactly measured, and which God hath appointed (without limitation of any hour) to be the bounds of the Sabbath, as it sooner or later riseth or sets: Were not the Mariners of the men of judah bound to observe the seventh day in all the several coasts where they made their voyages? Did God limit them to the rising or setting Sun of Indea only, etc.  
Thus far New England's answer to that argument taken up by Mr. jenison against them: into whose treasury I shall cast my mite upon consideration of,  
1. 
Act. 2.5. & 15.11. & 13.14. & 17.1.  The Proselytes of jerusalem out of all Nations under heaven; whose undoubted observation of the Sabbath in their several Countries, is a full confutation of this airy argument.  
2. There will probably be granted some variation between ●●ai and Zion, yet the Sabbath punctually observed in both places. Captain jenison is not ignorant of four hours' difference in the rising Sun between England and the American Colonies, and yet the same first day observed both here and there. But by the way we may observe, that the wounds he would give unto the seventh day Sabbath, fall as heavily upon the first day, whereunto he pretends great devotion (with his Brethrens;) for if the seventh be uncertain, the first must needs be so: and thus whiles he would weaken the true Sabbath, he opens a gap to that impiety of rejecting the authority of the fourth Commandment, which sober spirits abhor. But our God hath not bound us to the obedience of such hours, but of such a day: the Clock is not to be our guide, but the Sun.  
Here they object, That in some (though scarce any habitable) Regions, the Sun for many months leaves not their view; whence they suppose an impossibility of observing the sabbath.  
The answer is, That in all parts the Sun is ever upon motion, his Eastern & Western circuits are not only observed, but exactly measured familiarly each four and twenty hours, so as not only to know their times of repose, but possibly to shame us in the abuse of ours: should the clouds, or other meteors in ercept their sight of the Sun (or ours,) the fowls of the heaven would give information. 
〈◊〉. 8.7.   
And as sleeping and working time is easily discerned each four and twenty hours; with like facility may the six working days be distinguished from the Sabbath. If once the heart be free to yield obedience, it will cease to create 
* Prov. 22.13.  and invent difficulties; and the renewed nature will no less breath after the souls weekly Sabbath, than the old nature will expect its accustomed repose. The Sun's daily circuit, and weekly revolution, is no such difficulty to a devout soul.  
But whither are we roving? Will not our own Climate contain us? 
Joh. 21.21, 22.  Are we not more inquisitive (with Peter) to know what other Nations shall do, then to study our own duty? We should even shame to slight God's Sabbath, whiles the Heavens declare his glory; and whiles we fancy Bugbears of uncertainty in observing the exact time, Lo day unto day uttereth speech, 
Psal. 19  night unto night showeth knowledge, there is no speech or language where their voice is not heard. What  directions can we desire, than this faithful witness of Heaven? by his several circuits exactly measuring out our time, and informing our eye, as words instruct our ear? When his fix days light leaves our Land, 'tis then time to leave our labours: For then doth the glorious Lamp of Heaven like a Herald proclaim the approaching Sabbath, that Saints may set open the everlasting Gates for the King of Glory.  
I would not leave this scruple, wherewith the self condemning adversary reproached his own principles, till the path rendered so abstruse and intricate, attain its promised perspicuity, 
Isa. 35.  even to the weakest sight, that so way faring men, though fools, may not err therein. Wherefore observe, that in the beginning, when Heavens bright Eye declined the sixth Evening in Eden, the holy God gave unto man not only a precept, but a fair precedent also, in ceasing from the work of Creation, to sanctify and observe his holy Sabbath. Howbeit at the same hour it was impossible for other Climates of the World (regularly) to begin the Sabbath, for the more Western parts must wait for the Sun's warning, or else they should not sanctify the seventh day exactly, as measured and regulated by the Sun, which God hath purposely set for signs and for seasons, 
Gen. 1.14.  and for days and years.  
Having therefore proclaimed rest in Paradise (leaving man with his Maker to sanctify the Sabbath) away he posts as a Bridegroem from his Chamber, 
Psal. 19  rejoicing as a Giant to run his race; and so coursing in his circuit through the Heavens, he declares to the Regions sooner or later (as fast as he can sly) when to cease from their six days servitude, to sanctify the exact seventh day Sabbath: Yea, when mounting the other Hemisphere, the interposition of the terrestrial Globe, makes their Meridian the Antipodes Midnight; yet is the seventh day (as measured by the Sun) punctual and certain in each Region. God hath not engaged us to the same hours, but to that assured seventh day, or seventh part of time, regulated by the glorious Lamp, ordained for times and seasons, for days and years. Where then lies the difficulty of the seventh days certainty, which was suggested to the people with such a cloud of confusion?  
But lastly, the difference between out Summer and Winter Sabbath in this little Island, is as evident to every A, B, C, Christian, as is the certainty of the seventh day in the midst of such variation; for who knows not that our Winter's Sabbath gins four hours sooner than in Summer, and ends upon the same account, making full eight hours' difference between Summer and Winter's Sabbath: But though the hours so much differ, yet the seventh day surrounded by the Sun, is unalterabiy the fame, and the Sabbath certain, as in Summer and Winter season with us, so in each Climate and Country throughout the world. And therefore 'tis but an airy flourish borrowed from the Bishops (and perhaps a vaunt of more A●. then suits education or capacity,) to compass the earth for an agument to prove the variation of time, which is so obvious and familiar in our little angle, and yet I suppose never begat the least scruple in any Christian, neither is there the least cause. But I hope the adversary sees great cause by this time, to be ashamed of his cloudy speculation (amusing the people) and humbly to confess he did he knew not what, (against New England's testimony, and Scripture evidence,) and so obtain the benefit of Christ's Petition, 
Luk. 23.34.  Father forgive them, for they know not what they do. Carnal hearts might with more reason contend against the Lord's Supper in some Countries for want of Wine, then against the Lord's Sabbath for want of Light: But when Grace shall make Saints as zealous for the Sabbath as the Sacrament, they will find less difficulty in observing the seventh Circuit of the Sun, then in supplying the defects of their native soil, by ploughing the Ocean for the fruit of the Vine.  
Having thus by Sunbeams, and Scripture streams, rescued the certainty of the seventh day from the clouds of obscurity; it will be time with all humility to inquire at the gate of Grace, Whether this seventh day be the unaltered solemn season for holy service under the Gospel?  
That there is a special season designed, distrinct from common time, is generally asserted and received by Scripture-Christians, and one would think that the Levellers of days and duties, should even be thunder-smitten with the Apostles alarm; 
2 Tim. 4.1, 2.  I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his Kingdom, Preach the Word, be instant IN SEASON, OUT OF SEASON, i. e. on the Sabbath day, on the Week days, in God's time, in man's time; and this sense will be found the saving truth, if we take that igitur in the Text for our direction to the foregoing Chapter, I charge thee therefore, i. e. since thou art so well instructed in the truths of the Old Testament (the only known Scriptures when thou wast a child) which are able to make thee wise through faith unto salvation, 
2 Tim. 3.14.  therefore be instant in season, out of season. Now the only moral season those scriptures in join us, is the famous seventh-day Sabbath never changed till the little horn arose. No wonder then the same spirit by another Apostle highly approves our fulfilling the royal Law accoring to the Scriptures, 
Ja. 1.8.  which (as to the season of worship) is none other in the royal Law then the seventh-day Sabbath; and therefore we shall approve ourselves noble Bereans indeed, by searching the Scriptures whether this thing be so? concluding that if the Scriptures be able to furnish the man of God throughly to all good works, 
2 Tim. 3.17.  than the seventh day Sabbath is that certain designed season which God will own as a good work in such as observe it. Proud man presumes to make all seasons equal and alike, but the good spirit promised by Christ to lead us into all truth, puts undeniable difference between season and season. And the Apostle which lays so great a charge upon Timothy, to Preach in season, out of season; doth thus declare his own practice: That he had been with the Saints At all seasons. 
Acts 20.18.  And he expounds his meaning; first that he had preached publicly, i. e. as in open places, so in the solemn season designed by God for public worship. And from house to house, 
Vers. 20.  i. e. improving all opportunities, night and day. Now that the seventh-day Sabbath was the special season for Gospel service (namely prayer and preaching) the Apostles practise, yea his constant practice is pregnant proof, as will be showed in its proper place.  
This is not left to the liberty of any creature to alter, 
Acts 13. & 16. & 17. & 18  (though some who thereby justify the abominations of the little hom) do assert (but not for want of ignorance) that 'tis not that special seventh day that is enjoined, but A seventh day; whereas we have not only the Pattern in the Mount, namely the precise time of Gods Rest to point out the Sabbath day, but to end all cavils, he points twice in the fourth Commandment to that very seventh on which he rested, by the emphatical demonstrative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that 'tis not a seventh, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seventh day, and further requires that we should keep Is holy because he blessed IT, and sanctified IT. And therefore they had need make sure work of a very clear word, for a change or repeal of that seventh day, against the day of judgement, for fear of being left speechless.  
And as for such as suppose A seventh day or A seventh part of time is the morality of the fourth Commandment, they will never help themselves by it, for if it be a seventh day, than it cannot be A sixth day, or an eighth day, or any other, but simply A seventh day, unless they will destroy their own morality; and so for the other notion of a seventh part of time, which they confess is purely moral, if so, than no other time but simply the seventh part, must from week to week be devoted to God's worship throughout all ages, for whensoever the seventh part of time is altered, the Morality must needs be destroyed.  
But by such vain jangling, it seems they had rather have any Sabbath, or no Sabbath then the true sanctified Sabbath, which God hath especially designed, and whereon the choicest blessings may be in faith expected. All other days were good wherein God wrought, but the seventh day was and is peculiarly blessed, wherein God rested. And therefore Antichrist engageth earthly powers, more especially to profane the seventh as the chief Market day, and rakes up all the filth he can find to defile the Lords Sabbath, and affright the Saints from following the Lord in observing it.  
His grand odium wherewith Mr. Aspinwal hath polluted his Title page, is; That it was the Jews Sabbath; like that scornful reproach of Pilate cast upon Christ, 
Joh. 18.35.  who was (indeed) a Jew, and Lord of the Sabbath; in which sense Gospel-saints may very safely embrace this blessed Jews Sabbath, who hath proclaimed himself as well Lord of his Sabbath as of his Supper, and there's safe shelter under the skirts of this Jew. But in scripture dialect 'tis Jehovah's Sabbath, and no where termed the Jews Sabbath that I know of; but this I know, that as it was instituted before there was any distinction either of Jew or Gentile, so it remains in full force to the people of God for ever, ever since that wall of partition was demolished.  
Christian, is the fourth Command for the Sabbath made odious, because it was given to the Jews; thou mayst even cast off all the Commandments upon the same account: Why the whole Law was given to the Jews, the holy Scriptures was given to the Jews, 
Ast: 7.38.  They received the lively Oracles to give unto us; Observe Christian, these lively Oracles are Gods moral Laws, which by a lively voice he committed to them, 
Rom. 8.2  and that not only for themselves but to give unto us: As they received them from God, so they gave them unto us, and therefore see thou keep them as they gave them; and amongst the rest, the express seventh-day Sabbath: And beware of slighting it because given to the Jews. Let but this scoff drive thee to disdain what was given to the Jews, and so living and so dying, thou shalt assuredly be damned: For the Scriptures that are able through faith in Christ to make wise unto salvation, were given to the Jews. 
2 Tim. 3  Our Lord Jesus himself was a Jew and given to the Jews, and will shortly come in his glory to make them a glorious people; neither will any thing more hasten mercy to Zion, 
Ps. 102.13, 14.  than christian's taking pleasure in her stones, and favouring the dust thereof; that is, the times and Laws changed by Antichrist: For 'tis impossible that ever that beloved people should receive the Messiah, while they see his Disciples disobedient to God's royal commands.  
We (who were once drowned in the delusion) can now discern and detest that Popish impiety of image-worship (in defiance of the second Commandment) and yet they can plead as plausibly for Idolatry by their wretched distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we can possibly for change of the Sabbath. As their image-worship is one great stumbling-block to long forsaken Israel; so our weekly wallowing in Sabbath pollutions, sadly obstructs the hopes of their conversion, 
Heb. 6.6  and indeed puts our dear Saviour to an open shame; as may appear by a passage lately communicated which exceedingly affects my soul, and so I hope it will my Readers, thus.  
The Jews in London are very much affected with our keeping of the Sabbath, and do frequent our meeting places every Sabbath in the latter part of the day, and truly I hope the Lord will in time awake upon them to embrace the truth: As yet they keep on their Hats in the time of prayer; I am well acquainted with their Rabbi, He and the rest of the Jews with him were so taken with Brother Sallars prayer for the restauration of the Kingdom to Israel, 
Acts 1.6  as that they desired that they might have it in writing, promising that they would print it, and send it to all the places where the Jews inhabit; I told them also your resolution to preach up the Sabbath, and they are very much taken therewith, desiring the Lord to prosper you in your endeavours therein. I perceive it is a great stumbling block to them as to believe Christ to be the Messiah, because Christians violate the Sabbath; for (say they) if Christ were not a Sabbath-breaker, why are Christians? and if Christ were a Sabbath breaker than he was a sinner, and if a sinner, what benefit can we expect by the death of an evil doer? And thus you see what evil consequents follow the nonobservance of the Lords holy Sabbath: I hope this may be useful to your Auditors, especially to those of your society.  
Reader, doth not thy heart (with mine tremble before the Lord in the perusal of these lines? why if the offence of one little one deserve so great punishment, 
Mat. 18.6.  what will be the doom of Sabbath-breakers (after warning) whose weekly disobedience so much dishonours Christ, and stumbles all the Tribes of Israel? how vain are their petitions for Israel's conversion, whose practice so much obstructs the glorious work? Cast ye up, 
Isa. 57.14.  cast ye up, prepare the way, take up the stumbling blocks out of the way of my people. Awake, awake Saints, the seventh seal is opened, and the seventh day Sabbath breaks through those Romish fogs that long obscured it, under the Heathenish title of saturday, or Satur's day. The same blasphemous Horn that robbed us of the Holy Scriptures, hath long deprived us of the Holy SABBATH, telling us that it was Jewish.  
'Tis high time wholly to departed from Popish pollutions, 
Zech. 8.13.  and fulfil part of that Prophecy, in taking such hold on the skirts of the Jews, as to observe all their Moral Laws with delight. Let nor the unscriptural odium of a jewish Sabbath, startle us any more than a jewish SAVIOUR: But let us put on ruth's resolution in meeting the Jews, saying: Thy Scriptures shall be my Scriptures, thy Promises shall be my portion, thy salvation shall be my expectation, thy seventh day shall be my Sabbath, thy Messiah shall be my SAVIOUR, and thy God my God.  
And thus shall we take up the stumbling blocks, obstructing their return who can neither brook Babel's abominations in the breach of Gods second Royal Law, nor Protestants weekly profanation of the Sabbath with deep disobediance to the fourth Commandment. Which is most dreadful in such as continue sabbath-breakers, for earthly advantage, after some light of God's Law hath broken in upon their souls (at least) to suspect that it may be God's Sabbath. So that they have nothing to say against it, and yet (through the world's snares and love of relations) dare continue to act against it, wallowing Week after Week in Sabbath pollutions, till the just judgement of GOD at last leave them (through custom of sin) to a scared conscience.  
Another odium cast upon the seventh day Sabbath, by Gallio like indifferents and lukewarm Laodiceans, is; that 'tis but a circumstance of time: But the wise experienced Preacher doth speedily confute their folly, in a sentence worthy our observation. Who so keepeth the Commandment shall feel no evil thing, and a wise man's heart discerneth both TIME and judgement, Eccl. 3.5. Such as dare be careless of keeping the Commandments, and judge themselves so wise as to contemn that TIME which God hath ordained to make men wiser, we shall leave to that wisdom which is mere foolishness with God, 
1 Cor. 3.19.  even to trifle with that precious time which weekly conveys precious plants into the Palace, and special presence of their Prince.  
But whereas 'tis objected. That holy time and holy place were both of like force: Let such show us the least syllable in Gods moral Law enjoining holy place, 
2 Tim. 4.1.2. Joh. 4.20, 21. 1 Tim. 2.8.  and we shall well weigh it, and in the mean time do our duty in that holy time which is expressly commanded us of God, knowing that our Lawgiver hath as fully confirmed this holy time, as he hath laid common all holy place.  
Thus these devices fail, as not able to foil this shining season, God's sanctified seventh day Sabbath, which stands with strength in Gospel times: Let our next business therefore be, to know when to enter upon this holy rest; for it cannot be conceived, that God, who hath been so punctual in prescribing the precise time of Circumcision, the Passeover, Penticost, and other ceremonies, should leave us to our liberty for the beginning of his holy Sabbath. But oh the amusing Meanders, perplexing and distracting Labyrinths, that do even drink up their spirits who assert the Sabbaths change to the first weekday, being not able to find when to begin their supposed Sabbath.  
Some affirming it beins in the morning when the Lord arose, but what hour they are not able to say, since God hath purposely concealed Christ's rising, as he did Moses burial place, to prevent our sin; so that whether to begin their Sabbath at break of day, or Sunrising, they are uncertain, and know not what to do.  
Others are moved (but by what rule or reason I know not) to appoint midnight for the entrance of their Sabbath, when most are asleep.  
A third sort are content to observe their Sabbath by halves, and having twenty four hours to their own days. they shut up their Sabbath with one half, and say an artificial day of twelve hours is sufficient.  
A fourth declares, that the evening is the time their Sabbath must begin, 
Shep. beg. sab. p. 34.  and sadly bewails the secret knots and difficulties that are found in the beginning of their first day Sabbath, calling for humility and many tears.  
But whiles thus they are confounded in their languages, labouring with manifold difficulties to find some beginning of Man's Sabbath; behold the lively Oracle of God's unchangeable seventh day Sabbath, opening all prison doors, breaking all bars, untying all knots, and like Ariadue's Clue leading the perplexed spirit out of his Labyrinth, whiles he returns (by Christ's direction) to the beginning: where in the infancy of time we meet with God's spirit in a night of darkness brooding upon a confused Chaos, 
Gen. 1.2, 3.  to produce a world of Wonders. So that manifest it is, night was the beginning of time, in which the rude mass was made before any light appeared; and this darkness with the ensuing light completed the first day, and so the second, third, fourth, fifth, and sixth, wherein the Almighty finished the whole fabric of heaven, earth, and sea, leading man (God's Masterpiece) to the highest admiration. And no sooner did the sixth days sun cease (with the completing of this peerless Potentate,) but Elohim ceased to show his virtue and power in creation, and withdrawing himself into himself, he immediately sanctified the seventh day Sabbath, to enjoy his own infinite beatitude, delighting himself with full satisfaction in the pure and spotless works of his hands; for as yet sin had not soiled the creature, but whiles jehovah celebrated his Sabbath (with man for whom it was made, 
Mar. 2. last. job 38.7. ) lo, the morning stars sang together, and all the sons of God shouted for joy: So that here the Lords Sabbath (without the least loss of time) exactly gins when with the sixth days sun the world's creation ends; and therefore such as desire to be holy as God is holy, 
1 Pet. 1.15. 1 Joh. 3.3.  must not only observe this seventh day Sabbath, but begin this holy Rest according to the pattern shown in the Mount, that is, when the sixth circult of the sun shows us 'tis time to cease from earthly labours, as jehovah in his royal Law hath proposed himself for our example. 
Exo. 20.11.  This hath been the constant course of believers: I suppose it will scarce be questioned in Moses time, since even the ceremonial Sabbaths (because honoured as Sabbaths) were so to be observed; 
Leu. 22.32.  From even unto even shall ye celebrate your Sabbath. So after the Jews were rewarded in Babylon for slighting the Sabbath 
* 2 Chro. 36.22. , did honest Nehemiah set to the exact observance of this day, by causing jerusalems' gates to be shut before the Sabbath, even whiles the declining sixth day sun (by descending the Mountains surrounding jerusalem) cast some obscurity upon the City gates: a good example for earthy minds, who will not leave their servile labours till the last minute, but perhaps allow themselves liberty to do some household business after the Sabbaths beginning. We lie under equal engagements (at least) with ancient Israel, which should oblige us to such evening sacrifice as appears to be their custom by that Psalm designed for the Sabbath, 
Psal. 92.1.  It is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, O most High; to show forth thy loving kindness in the morning, & thy faithfulness every night. This sacrifice very well becomes Christians, who should not be outstripped by those devour Tribes, whose joys are further expressed by the Prophet, 
Isa. 30.29.  Ye shall have a song as in the night when a holy solemnity is kept. Hence 'tis evident with what affection, and at what time they set to the solemnity of this highest Sabbath. Neither is the New Testament wanting of instructions when to begin this holy Rest; for even after the sufferings of our Saviour, the Saints did not only observe the Sabbath, but the Spirit is express in the beginning of the solemnity, as is recorded for the everlasting honour of the precious women, that having attended their Saviour to his sepulchre, 
Luk. 23.55, 56.  They returned, and prepared spices and ointments, and rested the Sabbath day according to the Commandment. That part of the preparation day that remained after Christ's burial, these precious souls improved in preparing Aromaticks to embalm their beloved; 
Luk. 23.54.  but as the sixth day ended, and the Sabbath drew on, their work was done; for so well were they discipled by our Saviour, as not to violate his holy Sabbath, no not to embalm his blessed body. And yet some scoffers in these last days, are so bold as to cast ●il●● in the faces of such as tread in these Saints stops, reproaching them as worshippers of A dead Christ, 
Col. 2.14, 15. Act. 2.26.  who was never more active then in the grave, being there a conqueror, not a sufferer.  
But leaving these in scorners Chair, the same Testament which thus shows us the Saints beginning of the Sabbath, informs us also of the end by our Saviour's example; 
Mar. 1.21.  who having performed the public duties of the day, retired to Peter's house, further to honour the Sabbath with his wont miracles: 
ver. 19 Luk. 13.14.  And though the envious Pharisees taught that the people should nor come for healing on the Sabbath day, yet hereby we learn when the holy season determines, by the liberty the people took, (according to the Pharisees doctrine;) 
Mar. 2.32.  And at evening when the Sun did set, they brought unto him all that were diseased. So that 'tis abundantly manifest, 
Deu. 16.6.  that from Even to Even (or from Sun to Sun) the Sabbath is to be celebrated. Thus the Jews constantly observe it, and thus all faithful Christians ought to sanctify it, who by scripture authority are thus set free from all that confusion and contention which (as a scourge from God) porplexeth the observers of the supposed first day Sabbath, who know not when to begin, nor when to make an end.  
But here it will be objected, That upon this account the first day raust be utterly discarded since the 4th. Commandment as well requires six days service, as the 7th. days Sabbath.  
To which I answer, 1. That whereas the Lord doth expressly require cessation from work on the Sabbath day, he doth not (by a negative) require that we never cease from work upon any of the six days; for than we must never feast, nor fast, nor use any kind of recreation throughout the week.  
2. The Hebrew tense hath a various aspect, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet it is rather future then imperative, and may well enough point out the creatures earthy inclinations, thus. Six days thou wilt (or shalt) labour, or as it is rendered elsewhere, six days may work be done. God gives us leave to serve ourselves six days, 
Exo. 31.15.  that we may not murmur or repine in devoting the seventh wholly to his service: but he is no Egyptian Taskmaster, to bind us to six days incessant labour; for then Paul sinned in such a charge, to preach in season, out of season; and God himself should cross his own Command, in requiring Israel to observe the Passeover, Penticost, Feast of Tabernacles, etc. taking up as many days as the year hath weeks; which ceremonial days Christ hath abolished; and therefore we should not grudge to give unto God every first day, as an addition to the Sabbath, with thankfulness for our double benefit, Creation, and Redemption, especially if both days be anthorized by the word of truth.  
As for the scriptures quoted in the New Testament for the change of the seventh day Sabbath, to the first day of the week, I shall demonstrate in due time, that not any one of them, nor all together, can make up an argument to satisfy a truly enlightened soul. But that the Resurrection day is designed for a rejoicing day to Christ's Disciples, seems undeniable by the Psalmists saying, 
Ps. 118.24.  This is the day which the Lord hath made, we will rejoice and be glad in it. Which being compared with Peter's speech 
* Act. 4.10, 11. , must needs be meant the Resurrection day.  
And whereas some (who are loath to appear in God's presence too often) do suppose this rejoicing day to be only Easter day, once in a year; I shall forbear to answer them till they can better agree about the celebration of their traditional Easter, and excite God's people to rejoice and be glad on the Resurrection day as oft as the week brings it about.  
But is this impossible to be done unless we reject Gods ancient 7th. day Sabbath? why may not the Sabbath stand with the first day amongst Christians as it stood with so many holy days amongst the Jews, especially since the mercy of a free Redeemer is added to the blessings of a bountiful Creator. 'Tis sad to see persons spend more time in sin to satisfy their lusts, than Profestors can part with to serve the Lord.  
Welf it seems to be Scriptural that the Lord made the Resurrection day a rejoyoing day, but he never made it a Sabbath day; and if it be allowed that honourable title of the Lords Day, 
Rev. 1.  yet doth it no more cashier the seventh day Sabbath then did the ceremonial Feasts, called Sabbaths of old.  
Those many Jewish holy days (honoured with the title of Sabbaths, did not then weaken the Royal Sabbath, nor can the supposed title given to the first weekday now do it, seeing Christ hath for ever confirmed each point and parcel of the Moral Law. 
Jam. 2.8 10, 11.  Both days may lovingly live amongst Christians, redeemed from the earth. And though many would be accounted Saints that think they should be undone in so doing, yet the spotless Spouse of Christ, whiles arrayed in those royal robes of Sunlike Majesty, 
Rev. 12.  and decked with that diadem of infallibility, trampling under feet all sublunary fading mutable glories; I say in this her primitive purity, during the first three Centuries, she constantly observed both these days, in honour of her Creator and Redeemer, till the little Horn changed her Times and Laws.  
This is so generally confessed even by the adversaries of the seventh day Sabbath, that other proof would be needless in this place. It cannot be denied that the primitive saints did honour the Resurrection day with the honourable title of their Lord; so that it became a proverbial question in their greetings, Servasti Dominicum? hast thou kept the Lords day? to which the other would answer, Christian●● sum, intermittere non possum, I am a Christian, I may not omit it.  
This I conceive is a second ground for observing the first day, and although the decree of Constantine with the Council of Laodicea do not any way concern us in this point, 
2 Chr. 10.10.3. Neh. 9.27. Est. 9.20  yet the statutes enacted by a just authority for the observation of days should be observed, provided that such decrees be no way destructive to the Sabbath of the Lord our God. Matth. 15.2, 3.  
This I offer as a third ground of rejoicing on the Resurrection day, commonly called the Lords day, which we should more readily embrace then any Lecture day. According to the good old Christian custom of Saints; and it may be fitly termed the Lords day, 
Rom. 14.6.  when with delight we observe it to the Lord.  
Reasons for observing both days are these:  
1. Christians have more engagements upon them then ever ancient Israel had, to devote as much of their time to God; shall the greatness of his graces straighten us in the advancement of his glory?  
2. We have as frequent necessity of heavenly supplies as they had; why should we be seldomer at the throne of grace?  
3. We are set free from those great burdens and bondages, long journeys and vast expenses, sacrifices and ceremonies, under which they groaned; and are two days in seven such a task? Is our father's presence and saints fellowship so itksome? Doubtless 'tis so to drossy Disciples, whose love extends no further than the Leaves: why, we are invited into the holy of holies, to make sure work of eternal mansions, to bear up God's standard and honour in the world for a little season; and are two days for God and our souls so tedious and troublesome, when we have more than twice two for our perishing bodies? we should not be weary to approach the presence of an earthy Prince so often, for wealth and honour.  
4. The highest pretender to spirituality had need enough to get often into God's Courts and Saints company, to shake off his earthy shackles, the dirty face of our earthly Mother too frequently dulls our affections to our heavenly Father: we have little cause to cozen our consciences with with a device to honour God by disobeying him in slighting his precepts, under pretence of spiritual performances, as if frequent attendance at heavens gates could hinder our spiritual growth, or God's Sabbath suppress one sanctity.  
5. We are marvailously delivered from all those Mass days upheld by the Beast and his image, to which Saints were compelled by Parators, as Candle Mass, Christmas, Michael-Mass, and I know not how many Masts; and is it now such a matter (with the Sabbath day) to devote the first day of the week to God's worship as Saints have done? I fear such Professors did never count the cost before they took up Christianity; and therefore they fail in that measure of self-denial which the Sabbath calls for, which I confess is more than all other Ordinances; but let such know, they will find it as hard for flesh and blood to inherit the Kingdom of God, as now they feel the observance of God's Sabbath, and the Lords day. I know not why this term of Lords day should offend Christians now, more than of old: if some sabbath-keepers shall scruple it, yet I hope they can religiously embrace those Gospel-opportunities and precious privileges that the first day affords; Let us beware of a censorious spirit towards persons of different persuasions. Our God waited long upon us, whiles living in disobedience to the Law of the seventh day Sabbath, and he looks for a spirit of forbearance towards others, till Sabbath light break in upon their souls; unless sathan prevail with them to deprive us of our hopes, by their forsaking of our assemblies, as the manner of some is; whose practice proclaims they will learn no more, nor suffer sabbath-light to take possession of their soviss: We shall leave such to that drerdfull doom which attends; 
Heb. 10.25, 26.27.  Those that wilfully sin in forsaking the assemblies of the Saints for whom there remains no more sacrifice, but a certain fearful looking for of judgement and fiery indignation to devour the adversaries, who will not have the Lord of the Sabbath reign over them, but will follow their earthly enjoyments and employments, till he return to tell them they have already received their good things (i. e. the things they esteemed so, and preferred before the celebration of his Sabbath) and therefore must never look for more.  
But for the enlightened Saint, who sees the abiding glory of God's seventh day Sabbath in its morality, exact measure of time, beginning and end; let him proceed in the power of God's spirit, what ever he pay for it. Though parents forsake him, he hath a God to go to, who will willingly receive him into a bosom of grace, and after a few more weekly returns (to the Gospel noon-tide Rest) he and I shall be translated into New Jerusalem's glory, to join in songs of praise to the honour of the Lord of the Sabbath, in the Saints everlasting rest.  
Thus through Divine assistance, I have (to the full satisfaction of my own foul) vindicated the morality of the holy Rest of Saints, or the Sabbath of the Lord our God, which is undeniably the solemn Season for Gospel worship.  
The next thing is the special warrant for Christians to celebrate this holy day, which is sourfold, 

1. The Creator's institution.  
2. The Redeemers confirmation.  
3. The Spirits approbation.  
4. The Saint's observation.    
Which being confirmed by clear Scripture, will undoubtedly be fully satisfactory to all that are willing to embrace truth.   

The third Head. VIZ. The AUTHORITY.  
THough the Great God be not engaged to give any account of his matters, yet behold his marvelous condiscentions in giving his creature not only a command, but the reason why he requires the solemn observation of this seventh day Sabbath (which cannot possibly (for this reason be changed) to any other day) For in six days Jehovah made the Heavens and the Earth, the Sea and all that in them is, and rested the seventh day, wherefore Jehovah blessed the Sabbath day, and sanctified it.  
As our Lord Jesus sets forth the excellency of that universal decree of marriage made in Paradise for Adam (which is therefore honourable amongst men) even so doth Jehovah lay the Basis of our obedience to his holy Sabbath, in the first institution reducing us to the beginning, when first (as his first and his Saints best ordinance) he made the Sabbath for man: thereby engaging all mankind, both Jews and Gentiles to observe it, upon which account the Israelites were bound not only to sanctify it themselves, but to see that all strangers within their gates did observe the same; a practice exemplary in holy Nehemiah. 
Neh. 13.   
If then all Gentiles when but resident in Palestina, were required to rest on God's Sabbath, whiles they were Aliens to the Commonwealth of Israel, much more are we now engaged, being fellow Citizens with the Saints, and of God's family.  
The Authority then (with its equity) universally obliging all Adam's posterity to observe the seventh day Sabbath, purely springs from Gods holy Rest and Divine institution, 
1 Point Institution.  after the World's creation, which being not made only for Israel but for all people, I appeal to all conscientious understanding christian's (that presume not to destroy the reason of the fourth Commandment) whether all mankind be not hence obliged to observe that very 7th. day Sabbath, who enjoy the benefit of the creation:  
God hath not only vouchsafed his children such a precious precept with the ground of it, 
1 Precept.  
2 Precedent.   
But is graciously pleased to make himself a perfect precedent in observing this seventh day Sabbath. A most pure pattern for his Saints to work by; a most clear copy for his scholars to write after; and lot such as desire to be Godly (that is Godlike) follow their first and fairest example. The spirit of Christ in the Gospel enjoins us to Be followers of God as dear children; 
Eph. 5.1.  To be holy as he is holy, pure as he is pure. Impure persons pollute the Sabbath, but the holy God sanctifies and observes it, that his dear children may follow him in it. Shall we pretend to press after Godlike purity, and yet slight God's example in this sweet solemnity? Why Gods precedent is the most absolute pattern of all perfection; the best of men may fail, and be outstripped by their folfollowers; but who so makes the perfect God his pattern, still presseth forward, and hath still more perfections before him, which allures the growing mounting soul from grace to grace, and so to glory.  
Since then the blessed Creator so completed every creature in six days, that he might immediately consecrate and celebrate the seventh day Sabbath for man's example; let not man think to be wiser than his Maker, either in presuming to change his holy day, or pretending a spiritual observance in a literal disobedience. Can poor worms, dust and ashes, contrive a way to be more spiritual than the Father of spirits? Can Satan suggest a precedent more perfect than Perfection itself? Be not righteous overmuch, but learn of the Lawgiver, who in expounding his own Law, sums up all in this instruction, Be ye therefore perfect, 
Mat. 5.48.  even as your heavenly Father is perfect: (that is, in quelity, though equality is utterly impossible.) Wherefore let that very seventh day which your heavenly Father hath separated by his institution, benediction, and celebration, be your constant observation, that in this point you may be perfect EVEN As your heavenly Father is perfect.  
Here it appeareth plainly with what full authority the blessed seventh day Sabbath is established even from the World's foundation: 
Heb. 4.3, 4.  So that it may well be owned as a foundation Oracle instituted and observed by God himself. The royal Psalmist elegantly sings, 
Ps. 87.1.  That God's foundations are in the holy mountains; and certainly this toyal Law is thus gloriously founded: For as it was the first statute decreed by Jehovah, so its foundation [as hath been showed] was first laid in that pure pleasant Paradise, 
Eden.  where God rested, and inseparably united the Sabbath to the seventh day.  
The second holy Mountain wherein God established this foundation truth, 
Sinai.  was Mount Sinat, made glorious by the terrible Majesty of the Lord descending with shrill trumpet, in dreadful tempests, thunder and lightning; where with a lively voice he immediately delivered this lively Oracle, crowning this seventh day Sabbath with the very same honour and dignity as the other nine Royal statutes, and recording the same in Tables of stone, which by his new Covenant he writes in renewed hearts: so that if Christians stand obliged to those ten Commandments as so many lively Oracles committed to the Jews to be given unto us, 
Rom. 3.2. Act. 7.38. jam. 2.8.  and that we shall do well in observing these royal Laws according to the Scripture; that is, according as God himself hath written them; then must this very seventh day Sabbath (as one of those Royal Laws) be for ever observed by saints without alteration or diminution; and the rather, since this foundation oracle obtains confirmation in the third glorious holy Mountain, even in the heights of Gospel Zion, where the very same seventh day Sabbath instituted by the Father is established by the Son: which is the second point proposed, wherein I shall prove, 
2 Confirmation.  That the seventh day Sabbath sanctified by jehovah, is ratified by jesus upon a twofold account.  
1. He owns it by his Words.  
2. He crowns it by his Works. And if this be cleared, then surely Christians should carefully observe it both in word and work.  
1. Our blessed Redeemer confirms the seventh day Sabbath by his Word more generally amongst the rest of those Royal statutes which he assures us shall continue in every tittle (not so much as one Hebrew point to be diminished or altered) till the heavens be no more, and the earth be removed, and all be completed and fulfilled: Christian turn to thy Bible, and behold with horror the dreadful doom which thy Redeemer hath denounced against such as shall transgress the least of his Laws and teach others to be disobedient. 
Mat. 5.18, 19   
O how dangerous is the disobedience to this duty, seeing it is undeniable that the seventh day Sabbath is a tittle, and more than a tittle of that royal Law, the wilful offence of one point whereof renders the Rebel a transgressor of all God's Laws. 
jam. 2.10.  Suppose the Sabbath were the least Commandment, yet saith Christ our King, 
Comp. Mat. 5.19. with Act. 3.23.  He that breaketh and bids others break the least of these Commandments, shall be cut off from God's Kingdom.  
Neither doth Christ in flesh (whiles the ceremonial Law was in full fore) only confirm the whole moral Law; but even since his ascension by his holy spirit he moves his Apostles to establish the whole & every part of the ten words; 
Rom. 3.  Do we then make void the law through faith (saith Paul?) God forbidden: yea we establish the law. Which cannot be the ceremonial Law, Christ having utterly abolished all those beggarly elements. It must be only that * holy, 
Rom. 7.7, 12, 14.  just, good, spiritual Law which ends with this Command, Thou shalt not covet. And not in part is this Law perpetuated, but in every point (saith the other Apostle. 
Jam. 2.10. ) And therefore let such as after warning slight the seventh day Sabbath, make sure work that it be no point of that Law whose every jot and tittle is established by Christ and his Apostles.  
And yet after this full confirmation how fain would vain contentious flesh find out a device to live in disobedience to that precious heavenly Law! Object. for 'tis objected, That Christ hath not expressly and particularly established the fourth Commandment, and therefore it may be no sin to slight the seventh day Sabbath.  
Answ. By this reasoning the Papists may excuse all their Idolatry, since Christ hath not expressly and particularly confirmed the second Commandment; and therefore they may as lawfully make and worship Images, as we may profane the seventh day Sabbath: 'Tis sad, to strengthen Antichrists lewdness by weakening Christ's Law.  
2. Christ hath confirmed every tittle, and his Apostles every point of the Royal Law, will not this suffice? if not, behold the kindness of Christ condescending to our weakness, showing us as it were the very print of the nails, fastening his seventh day Sabbath for ever as a foundation Oracle, not only in Eden and Sinai, but in the beauty of Zion; for he doth expressly own the seventh day Sabbath particularly with the honour that none other Law enjoys, professedly acknowledging it to be his Sabbath, proclaiming himself Lord of it, and most punctually observing it; yea, solemnly averring, that he came not to destroy the Law, but to fulfil it. And indeed this spotless Lamb did faithfully fulfil this Law of the Sabbath (as the rest) without the least violation of any tittle, even then when those presumptuous spirits charged him: 
Mar. 2.27, 28.  He cheeking their blind conceit, who thought (belike) that Man was made for the Sabbath, and informs them that the Sabbath was made for Man, and not Man for the Sabbath; (that is, for man's benefit and comfort both body and soul,) [even as the Laws of a Nation are made for the subjects, and not subjects for the Laws.] And further be completes his answer to their false accusation by proclaiming himself Lord of the Sabbath; as if he should say, The Sabbath is mine. I am the Lord of it, I made it for Man that he should sanctify it, and therefore having given Man a precept and pattern to keep it. I shall not make myself a precedent to profane it, as you superstitiously suppose. Certainly Christ's engagement to fulfil it to the least jot or tittle with his professed owning of it, claim to it, and care for it as its Lord; is the fullest confirmation that can possibly be desired.  
That which Christ lays claim to as Lord, must needs be confessed to be his, esteemed and honoured as his; the Bride is his, for he is her Lord; 
Psal. 45.11.  the Harvest is his, Heaven and Earth is his, the Angels are his, and all to be esteemed his who is proclaimed Lord of all: Therefore we celebrate the holy Supper, because 'tis the Lord's Supper; and therefore we ought to sanctify the holy Sabbath, because he declares himself Lord of the Sabbath: He gave it the institution when he made the world, he gave it confirmation when he redeemed the world, and his Saints must endeavour to observe every jot and tittle of it to the end of the world.  
For as he doth expressly own his holy day, in asserting himself Lord of the Sabbath, so he takes special care by particular instruction, that his Saints might avoid the violation of this rest on earth, even whiles he himself should rest triumphantly in Heaven; wherefore after his predictions of the approaching calamities of his rebellious Nation, he directs his dear Disciples when to departed from those direful miseries; but especially, to be importunate in prayer for forty years together, 
Mat. 24 15.  that they might not be forced to fly in the Winter, for then the foul ways and short days would make it irksome to their bodies, especially to breeding and nursing mothers; and no less was the care of this tender shepherd to the souls of his Saints, (whom he bears in his bosom) as also to the sanctity of his Sabbath, and therefore adds this petition to their forty years' Prayer, that they might not be put to fly on the Sabbath day, to the dishonour of God and trouble of their spirits, in profaning the sacred season for the preservation of their bodies, which was designed for the sweetening of their souls in Hearing, Prayer, and Praise, amidst the precious societies of Gospel Saints.  
It cannot easily be imagined that Christ should be so careful in securing his Sabbath, had it been ceremonial, 
Col. 2.16, 17.  at such time as all ceremonies were abolished by Apostolical Proclamation.  
Object. And yet it is imagined (and the best is but imagined) that the Disciples were only warned of fleeing on the Sabbath by way of prevention of Jewish persecution?  
Answ. And can it be conceived rationally that Vespasian's Armies and Titus Ensigns should strike no more terror, then that the Jews in stead of securing themselves should trifle away their time in persecuting the Christians.  
Had their flight been on the Sabbath, yet seeing they were not to carry any thing (no not their clothes) they could not be counted transgressors.  
Moreover, so superstitious were the Jews that they durst not fight for their life, much less persecute others; and therefore this could not be intended by our Saviour: but his sole design was to have his seventh day Sabbath sanctified by his Disciples.  
And as our Redeemer thus generally and particularly owned this Sabbath by his holy word, so he gloriously crowned it (above all other days) by his mighty works, viz. such miracles as never man wrought. 
Mat. 11 20, 11, 20  If then those Cities were most honoured and engaged where his mighty works were done, upon the same account is that day to be most highly esteemed, which Christ crowned with his greatest wonders. God forbidden that Gospel Saints should side with envious Sadduces, in reproaching our Saviour for putting forth his glory on that blessed day, but rather with heighthened affections, let that Sabbath be religiously celebrated, whereon such divine virtue was showed. Neither doth our great exemplar cease here to honour his Sabbath but having owned it by his word, and crowned it with his works, his constant care both in life and death, was to leave a lively precedent for his people.  
His constant custom during life is visible to all that can read the fourth Chapter of Saint Luke's Gospel, and for his cessation from his work of redemption the same day of the week and time of the day that the father ceased from his work of creation, entering exactly into his rest on the Sabbath, as God did; this is such a mysterious discovery and full confirmation of the seventh day Sabbath, as for ever binds all believers by a double obligation, to this sweet soul-refreshing duty, of which more may be spoken in due time. This may suffice abundantly for the confirmation of the seventh day Sabbath by our blessed Saviour.  
The third thing promised, 
3 Approbation.  is his approbation of that holy spirit which was appointed by the Saviour of souls to be a constant guide to God's people. So that whatsoever this blessed spirit shall approve of, we may safely receive as tried gold weighed in the balance of the sanctuary, and rest upon 〈◊〉 as infallible truth.  
Three things will fully evince the holy spirits approbation of the seventh day Sabbath.  

1. 
Luk. 23. ult.  His high Encomium.  
2. His mighty operation.  
3. His constant appellation.   
1. His high applause given to the pious women's practice of resting according to the Commandment is a full proof of divine approbation. For though they celebrated the Sabbath upon Christ's crucifixion, yet Saint Luke was not inspired to write his Gospel till after Christ's ascension, as is evident in his preface, and confessed by our learned aduersaries; 
Luk. 1.2, 3, 4. Leigh Syst. p. 822.  That divers years after when all Levitical institutions lost their power of binding the whole Law, and each principle thereof doth bind all under the Gospel.  
If then such praise were given to the holy women's celebration, that the spirit so long after records it to their honour (That they rested the Sabbath day according to the Commandment) let the conclusion of the parable be the obedient souls instruction, 
Luk. 10.37.  Go and do thou likewise, set to the Sabbaths observation according to the Commandment, if thou wouldst have like praise of God's spirit. Though this might satisfy a willing soul, yet others see such a measure of self-denial required in this duty, that either God must stoop to their arms in recording the celebration of the 7th day Sabbath after Christ's ascension, or else they will not obey. Well, the blessed spirit sweetly condescends, and by the most glorious manifestation and wonderful operation that ever visited the earth, confirms the seventh day Sabbath. For it was upon this blessed day that he gloriously descended upon the Apostles, to the amazement of men; 
Act. 2.  for though Antichrist hath long deceived us, and we have taken it upon trust, that Pentecost was upon the first day of the Week, which he hath long honoured with Whitsun Alice, Wakes, and May games; yet in ploughing up the truth with God's heifer, we shall find such treasures of long-unveiled mysteries in this renowned day, as can never sufficiently be admired.  
And the first mystery that displayeth itself, 
Ez. 13.6. wa● 19.1, 11.  lieth in the institution of the Feast called Pentecost, or the fiftieth day; for as the fiftieth day after the first Passeover and wonderful deliverance from the Egyptian furnace, the spirit descended in fire upon Sinai, to instruct the twelve Tribes of Israel; even so the fiftieth day (most exactly) after Christ our Passeover was sacrificed for us, and had wrought our mighty deliverance from that worse than Egyptian bondage, 
Heb. 2.14, 15.  did the same eternal spirit descend in fire upon Zion, to inspire the twelve Apostles of the Lamb. And surely this harmonious descent upon the fiftieth day both at Sinai and Zion; 
Barthol. de propr. rerum, p. 152.  cannot but be soul-ravishing satisfaction to the religious Christian, for the confirmation of his faith in the true Messiah. As also this marvellous dispensation upon the seventh day Sabbath, cannot but affect his heart with this royal rest which the spirit so eminently approves by his superlative presence. And the clearing of this fiftieth day to be the seventh day Sabbath will open more divine mysteries, as so many coals from the Altar to inflame our affections; for hence we shall behold the sheaf of first fruits waved, and that Lamb without spot so fairly sacrificed in our blessed Saviour, as will make every Babe in Christ a sufficient Arithmetician) in numbering the fifty days) to find out the seventh day Sabbath. 
Leu. 23.9.15. So Diodation Leu. 23.   
The institution of this Feast of Pentecost is recorded by Moses, who from God appointed Israel to bring (on the morrow after their Passcover Sabbath) a sheaf of of their first fruits to be waved by the Priest before the Lord; and to offer the same day a Lamb without blemish to the Lord. 
Deu. 16.9.   
And from that very day to count seasen Sabbath or Weeks, and the morrow after the seventh Week was the Feast of Pentecost or the fiftieth day. And this numbering of seven Weeks or fifty days, is still observed by the Jews, who every night when the stars arise, 
Chilm. p. 132. Ross. view 300. 1 Cor. 15.23.  say a prayer and conclude. To day are so many days passed of the Omer. And here let the Believer (who sees all types ended in Christ) with confidence behold his dying Redeemer as the undoubted sheaf of first fruits, waved upon the Cross by the crucifying Priests, the very morrow after he had eaten the Passeover; and for the Lamb without blemish (to be offered the same day) behold the spotless Lamb of God taking away the sins of the world. And after admiration of this complete Saviour, in whom all these mysteries (which point out this true Messiah) are fully accomplished. Let us number fifty days or seven full Weeks according to the rule; that is, 
Leu. 23.15, 16.11, etc.  from the day that the sheaf and Lamb were offered. Now our sheaf of first fruits and Lamb without spot, is known to every Babe to be offered up on the sixth day of the Week commonly called Good-Friday, from which day we must number fifty days or seven full Weeks, and the morrow after the seventh Week is the fiftieth day, called Pentecost; and because we have been so long deceived of our true Sabbath by Antichrist, and that his Image would still persuade us his Whitsunday is the day of Pentecost, I shall take the tender Lambs of Christ by the hand, and if they have no readier Arithmetic, let them but take an Almanac and number seven weeks or fifty days, and see with their own eyes whether the fiftieth day be the seventh day Sabbath, from the day that our sheaf of first fruits and Lamb without spot was offered.  
As thus, Good Friday (so called) is the known day from which we must begin our account of seven complete weeks or fifty days, and the first of these fifty days is Saturday (as Heathens term it) and the following Friday is the end of the first week, which makes seven complete days; 

The second Friday is the 14th day.  
The third Friday is the 21th day.  
The fourth Friday is the 28th day.  
The fifth Friday is the 35th day.  
The sixth Friday is the 42th day.  
The seventh Friday is the 49th day.   Making up seven complete weeks: And the fiftieth day (being the morrow after the seventh week) must undeniable be granted the World's Saturday, and the Saints seventh day Sabbath, upon which Sabbath the Apostles were assembled, with one accord in one place, 
Acts 2.  when the eternal Spirit gave full testimony to that Royal solemnity, with the highest approbation that ever was given to any assembly of Saints; and the unspotted Virgin-spouse of the Lamb, did sweetly celebrate the most glorious Sabbath that ever Church enjoyed; for here heaven and earth accord, mutually inviting each other. Here the promised Spirit saith come, with his quickening motions inviting the Saints to assemble themselves upon his holy Sabbath.  
And here the lovely Bride saith come, purposely presenting herself on Gods seventh day Sabbath, in expectation of this glorious power from on high: What then should hinder the desired inspiration? Christ's promise is engaged, his saints are solemnly assembled, in a season sanctified, their unanimous supplications are continued, 
Acts 1.14.  their hopes are heightened, and down comes the eternal Dove with a sudden sound from heaven, as a rushing mighty wind, filling the house, and furnishing all their hearts with Divine abilities to publish the Gospel of Christ to all Nations under heaven.  
Thus while the saints are acted by the spirits operation, the seventh day Sabbath is crowned with the highest approbation, thousands this day were convinced, converted, baptised, incorporated, and with transcendent joys transported, feeding like Lambs in fresh pastures, closing this blessed seventh day Sabbath with the incomparable feast of the Lords Supper, and sacramental union into one entire body by breaking of bread. O what a day of wonders is the Lords true Sabbath! instituted in Eden, advanced at Sinai, owned and crowned by Christ, and thus highly approved by his spirit in Zion. A day of marvellous mysteries, a day of manifold mercies. Was ever day honoured like Iehovah's Sabbath? the Lord Iesus' Sabbath? the Holy Spirits Sabbath? which therefore must be the Saint's Sabbath.  
I have been the more exact and free even to the shallowest capacity in opening these mysteries, that Christians may clearly discern the deceits of the little Hom, in changing Times as well as Laws; persuading poor souls to live by an implicit faith, in taking his Whitsunday upon trust for the day of Pentecost, as is still pressed by Parish preachers to shuffle off the renowned seventh day Sabbath.  
But some seeing they can no longer delude the people, it being so apparent that the day of Pentecost was the very seventh day Sabbath, yet devise to detain them longer in disobedience, objecting, Object. That though the day of Pentecost was the Sabbath, yet the Saints assembled upon the other days, as appears Act. 1.14.  
Answ. It's indeed declared that they continued with one accord in prayer, but it's not assertted they were constantly together in one place.  
2. 'Tis not likely they did watch all those ten nights, and as improbable that they all lodged together.  
3. But this is manifest, That very early upon the fiftieth day they were unanimously & solemnly assembled in one place, which is not affirmed in that solemn manner of the other days; neither was any day like this honoured with the glorious presence of the Holy Spirit. This Sabbath was the first honoured with the conversion of souls, this and no day before did they break bread together; yea, many signal tokens of Divine approbation have (beyond all dispute) advanced the glory of this day above all other days.  
But 'tis further objected, Object. That the ceremonial day of Pentecost is as much honoured as the seventh day Sabbath?  
1. Answ. The Apostles might observe Pentecost as a ceremony not yet buried, yet undeniably they would much more honour the Royal Sabbath: No ceremony was ever esteemed like the Law of ten Commandments.  
2. This objection was never made against Whitsunday, till the glory of God's Sabbath discovered the vanity of that Anti-christian invention. But,  
3. We must learn to distinguish between Ceremonials and Morals; both are not alike confirmed when they are together mentioned: 
Act. 5.20, 42.  The Apostles preached and prayed in the Temple, yet are they not of equal authority: The Royal Sabbath is indeed mentioned with New Moons and sacrifices; but it is no more rejected than Prayer and the prayer hearing God, which are mentioned together. 
* Isa. 1.13, 14, 15. & 57.6, 7. 3d. Obj.   
A third objection is newly made by Mr. Aspinwal, who grants Pentecost to be indeed the seventh day, but thinks the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated [fully come] should rather be rendered [fully past:] 
Pag. 5.  Whence he would persuade, that the Spirit did not descend upon the true day of Pentocost, but upon the Jews false day of Pentecost, which he saith was the first day of the week.  
1. The Greek (being a Gerund in Do) signifies [fulfilling,] and most certain it is, that as the saints were fulfilling the true Pentecost on the seventh day, the spirit of Christ descended early upon them.  
2. His great mistakes are manifest, in that our Lord Jesus (who was punctual (as he grants, p. 5.) to his own Law) exactly celebrated the Passeover upon the 5th. day, the Jews on the 7th. and such distance must needs be at the true and false Pentecost; the true on the 7th. the false (not as he asserts on the first day, but) on the second: so that his supposition of all those wonders which he would have done on the Jews Pentecost* do utterly vanish; 
Pag. 35.  and the glory of the 7th. day Sabbath whereon those mighty things were wrought (as I have convincingly proved) is more abundantly confirmed, seeing himself grants (pag. 34.) That those actions (of the spirits effusion, glorious conversion, baptism, breaking bread, etc.) are signal characters of our Christian Sabbath.  
Thus whiles we seek for wisdom in God's way of counting his numbers, 
Pro. 2.4. Rev. 13.18.  we find the ancient Sabbath of the Lord our God within the mysterious numbers of Pentecost, which saints should esteem as highly approved by the spirits glorious manifestation.  
To which may be added, 3ly. His constant Appellation. Christ's promise was, that the blessed spirit shall be ever with us to instruct us in all his truths: And since this infallible guide doth constantly call the seventh day the Sabbath, it must be received as a word of truth from God that cannot lie.  
And truly 'tis high presumption to alter the perfect word of God, in calling any day the Lords Sabbath which the Lord never dignified with any such honourable appellation. Let but the least authority be produced for honouring any other day as a Sabbath day (in the Gospel) besides the Lords honourable seventh day, and the controversy will soon be ended.  
I know what some have endeavoured to pacify their perplexed spirits about the Sabbath; who would persuade themselves that the first day of the week was thus honoured by the Evangelists in terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of the Sabbath. 
Mat. 28.1.   
But first, Answ. here's no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned, the glory of the Sabbath DAY is only given to the seventh day, whiles the first day of the week is termed (like other common days) the first of the Sabbath, the second of the Sabbath, the third, etc.  
2. Whether they take this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one of the Sabbaths, or the first of the Sabbaths, to be sure 'tis not any one of the sanctified Sabbaths instituted or authorized by the Lord our God, Father, Son, or Spirit; neither can it be the first of the Sabbaths in their sense, for the seventh day was undeniably the first Sabbath. If they say it was the first individual Gospel Sabbath, than I suppose that first day in the 1 Cor. 16.1. may be the twentieth Sabbath (at least,) and yet that also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
As for the proper signification and sense of the word, it is the first of the week in English; for Sabbath is an Hebrew (not an English) word, and must be rendered week where ever it points at any time except the seventh day, or some ceremonial sabbath) as as the Pharisees vaunt shows— Luke 18.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I fast twice on the Sabbath, that is, not twice in one day, but twice a week. The Evangelist fairly follows that form of expression used by the Septuagint, (which the Apostles more frequently observed then the Hebrew, as being more common amongst the Gentiles, where especially their work lay,) terming the week days, the first of the sabbath, the second of the sabbath, etc. instead of the heathen names of Sunday, Moon day, etc. which I hope may satisfy all such as had rather use scripture then heathenish names. As in the title of Psal. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first of the Sabbath or Week; Ps 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second of the Sabbath or Week; Psal. 94. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sourth of the Sabbath, or the fourth of the Week, etc. The Sabbath day is the peculiar honour given to the seventh day alone, Luk. 4.16. Act, 13, 14. & 16.13 etc.  
So that if we be followers of God as dear children, and take the blessed spirit for our guide in all our expressions and actions, we must honour the Sabbath with holy devotion, which he hath so honoured; with highest Encomiums we must reverence that day above all days, in which he so gloriously descended upon the first pure Church solemnly assembled: If this be not the pattern showed Christians in the Mount, I desire them to show me some other pattern of some pure Church? but if this be the undoubted pattern shown this blessed day in the Mount, Then Christian look well to thy walk; 
Heb. 8.5  See that thou make all things according to the Pattern shown thee in the Mount.  
And since the spirits appellation is a further approbation of the seventh day, which is the only day he honours with the royal name of Sabbath day; See thou presume not to call any day the Sabbath day, but that which he hath so called; See thou observe that for the Sabbath day, which he hath so crowned; It is the presumption of the little Horn, not only to change times, but that this time of God's solemn worship might be for ever buried in oblivion, he hath devested it of this royal appellation of the Sabbath day, and obscured its glory under the detestable name of Saturday, i.e. Satur's day, and so showeth himself to be that Antichrist, misteriously opposite to Christ, devoting that very day to the father of Daemons or chief of idolised Devils, which our Lord hath designed, owned, crowned and approved his chief day for Gospel worship.  
And truly Christians the holy spirit would not that you should have fellowship with Devils. 
1 Cor. 10.20.  Our English Laws have somewhat lessened this impiety (wherein the secret hand of providence eminently appears in preserving the honourable memory of the seventh day Sabbath) for whereas the Heathenish names of Weeks days are still retained in the decrees of the highest Courts, passed on the seventh day; the Acts have the proper appellation, Die Sabbati. But 'tis sad that such as so honour it with their Pen, should profane it so openly in their practice. And though Satan should prevail with them to become my persecutors, I cannot but in faithfulness remember them, That as their Laws look for obedience, till by the same power that enacted them they shall be repealed; so it is most equal they should cease from profanation of this royal Law of Jehovah, till a repeal form the same power can be proved, or that the blessed spirit hath any way altered or changed it. How sad would a sentence of this import be, when 'tis too late to reform? O thou Prince and Parliament! Out of thy own acts I will judge thee, who hast recorded the seventh day Die Sabbati, and yet hast proclaimed thy chief Markets upon this my Sabbath. You profess it in words, but profane it in works; you honour it in your Laws, but shame it in your lives. Oh can it be hoped that a Josiah-like spirit should set upon reformation instead of persecution, 
2 Rin. 22 8, 10, 1● & ca 23  instead of penalties to begin with Sabbath practise. Is there no other way to confute Sabbath Keepers, then by fine or imprisonments? Must Prelatical principles appear, after so many Engagements and solemn Protestations of liberty? why yet here's this remedy: The will of the Lord be done.  
And so I have done with my three first Proposals for the authority of this truth;  
1 The Father Institution.  
2 The Sons confirmation.  
3 The Spirits approbation: And now proceed to the fourth; namely.  
4. The Saint's observation, 
4 Saint's observation.  whereinto I have already made some entrance: As first, the precious women's practice after our Saviour's sufferings, when all ceremonies were abolished, They rested the seventh day according to the Commandment. And doubtless 'tis a blessed thing to be found obedient to God's Commandments.  
2. It hath been clearly and plainly showed, that even after our Lords highest exaltation, the most glorious assembly of saints that ever the world saw was upon the seventh day Sabbath most exemplarily celebrated with prayer, preaching, baptising, incorporating, communicating, and all this eminently approved and sealed by the spirits miraculous and special grace in the conversion of thousands: su●● a day no Age ever produced. Well may this day deserve the honour of a pattern (in the Mount) and to be exemplary to all posterity.  
3. The great wisdom of God eminently shines in concealing the practice of the Apostles deputed to serve the Circumcision; 
Gal. 2.9. 2 Tim. 1.11.  since it must be acknowledged, that if the Apostle of the Gentiles (who was the great rejecter of ceremonies) did constantly celebrate the seventh day Sabbath, then much more those Apostles among the Jews, whose forbearance was much even in ceremonials. The Gospel then being the Epitome of things most necessary, only presents us with Paul's practice for our Christian pattern, who expressly requires our conformity in these words, 
Phil. 4.9.  Those things which ye have both learned, and received, and heard, and seen in me, do, and the God of peace shall be with you.  
Here's a general injunction, which must be observed only with these limitations, That Paul's practice be plain, possible, peaceable, Evaugelical, and unrepealed, or else it binds not.  
1. It must be plain, such as our Lord hath promised to his Lambs; 
Joh. 16.25, 2 Cor. 3.12. Col. 2.8.  We must take heed of Philosophy and vain deceits of men, who set up Ordinances by consequences; and have some plain precept or precedent for our practice; and such is the seventh day Sabbath. There's not a plainer precept in all the scripture, not any thing more plain than Paul's practice herein, and therefore to be observed by saints who desire the presence of the God of peace.  
2. It must be possible; for some things Paul practised impossible for saints, as mighty miracles, travels, etc. But for the seventh day Sabbath, though flesh and blood think it a bondage to be detained a day from the Dunghill, yet to the self denying Saint 'tis a most pleasant season, and his soul can seal to it as an easy yoke, a light burden, a day exceeding a thousand, therefore in this Paul is to be followed.  
3. His practice must be peaceable, if we tread in his steps, for Paul was but a man, 
Acts 13.39.  and sometimes a very angry man, his precept may possibly exceed his practice herein; If it be possible, as much as in you lieth, live peaceably with all men: 
Rom. 12.18.  and let the peace of God rule in your hearts. Now the seventh day Sabbath is a day of rest and peace, which sweetly calms the perplexed spirit; so that thus far we may freely follow Paul's practice.  
4. It must be Evangelical, for we may not follow Paul in his compliance with the Jews in ceremonials, no not to gain the Jews; 
1 Cor. 9.20.  and therefore let Paul pass into the Temple to purify himself with his Votaries, this is no precedent for me. But for the sacred seventh day Sabbath, as it was instituted before any ceremony was in the world, for was confirmed Evangelically by the Son of God, and by his holy Spirit; and therefore in this Evangelical duty I shall attend Paul,  
5. It must be unrepealed, if it oblige Saints, for something Paul did which himself after repealed, 
Gal. 5.1, 2, 3.  as the Circumcision of Timothy, which he solemnly declares to be utterly destructive to Christianity; and therefore waving that, let Christians conform to the Apostles practise of the seventh day Sabbath. which is proved to be plain, possible, peaceable, truly Evangelical, and never in the least tittle repealed, or any way altered. And thus doing, we shall follow Paul as Paul followed Christ. 
1 Cor. 11 1, 2.  For as it was undeniably Christ's custom to celebrated the seventh day Sabbath, so it was Paul's manner to observe the same day. The words are the fame in the Greek both of Christ's practice 
* Luk. 4.16. Acts 17.2.  and Paul's, the Penman is the same, and all the difference (in English) is only this▪ Christ's custom, and Paul's manner. Christ as his custom was went went into the Synagogue on the Sabbath day, Luk. 4.16. And Paul as his manner was did the same thing, Acts 17.2. Christ preached, and Paul preached, and where lies the difference between Christ's obsetvation of the seventh day Sabbath, and Paul's observation of the seventh day Sabbath.  
It is made a great argument for the observation of the first day, 
Act. 20.7.  That Paul once preached on that day, but it is as clearly declared (Acts. 18.4.) that Paul preached every Sabbath day, only the Translators have not dealt so clearly; for in Acts 20.7. they tell us that Paul preached on the first day, but in Acts 18.4. they say Paul reasoned every Sabbath day, and yet the Greek word is the very same in both places.  
Neither was this Paul's single practice, But the constant custom of all the Disciples that ever accompanied him, we find one company with Paul Acts 13.13, 14. who solemnly observed the Sabbath in holy duties. Other associates he selects Acts 15.40. and these celebrate the Sabbath Acts 16.13, 17. & 17.1, 2.  
Thus we may follow Paul and his companions from place to place, and constantly find them observing the seventh day Sabbath: And though he solemnly professed, He had not shunned to declare the whole counsel of God, 
Act. 20.  yet this great slighter of ceremonies never gives the least hint of a change, which undoubtedly he would have done, had it been any way altered: Nay, he strictly requires all believers to follow his example as he followed Christ's; and certainly, in the observation of the Sabbath, he followed Christ as close as in any Ordinance whatsoever.  
Object. There are conceits that Paul only took that opportunity to preach to the people.  
Answ. But 1. They speak without book, and fancy is no fuel for a Christians faith.  
2. They render this Apostle of the Gentiles a constant dissembler.  
3. They may as warrantably lay this crrime to Christ, [that he did but take such opportunities, and not in conscience of the Sabbath;] for it's proved, that Christ's custom herein is the very same with Paul's.  
Such as assert that Paul only observed the Sabbath among the Jews, and not among the Gentiles, may be better informed, Act. 18.4. & 13.42. where it is evident, That when the jews were gone out of the Synagogue, the Gentiles besought that these words might be preached the next Sabbath. Here the Apostle had the fairest opportunity that possibly could be desired (in the Jews absence) to instruct the Gentiles in a first day Sabbath, if ever such a change had been intended; for why should public preaching be deferred till the next seventh day Sabbath (especially to the Gentiles) if the first day had been a Sabbath? The Apostles silence at this time and occasion, will not allow any rational conjecture of such an intention of a first day Sabbath.  
But here it is objected. Object. That the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the week between, or Sabbath between.  
1. I demand between what? Answ. The fairest conjecture is, that the Gentiles might beseech Paul to preach the Sabbath between their desire and his departure; and without some such supposition, this translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will scarce be good sense.  
2. If we may rely on the scholarship of Arius Montanus (who was a professed enemy to the seventh day Sabbath) he will tell us, 'tis sequens Sabbatum, the following Sabbath.  
3. However, this is manifest, 
Act. 13.44.  that the next Sabbath day Paul did p each, and either it was in answer to the request made, or else if the Gentiles desired him to preach to them on some week day, and yet the Apostle deferred it to the known Sabbath day, this will much more abundantly testify his special respect to the seventh day Sabbath.  
So that beyond all contradiction the Apostle and the Christians with him did as constantly observe the seventh day Sabbath as Christ himself; and if none other ground (next to God's command) be given us why they did so, but that we should be followers of Paul as he was of Christ, we must either press after our pattern, or resolve to rest in disobedience to so great a Commandment.  
Me thinks ingenious saints should even read Christ's confirmation of the seventh day Sabbath in the Apostles practice, for undoubtedly such as Paul's constant custom was, such was his Commission. It was not only in the Lord's Suppet that Paul delivered the same to the Church (by precept or precedent) which he received of the Lord; but his constancy was equal in observing the Lords Sabbath as the Lords Supper; 
1 Cor. 11.1, 2.  and in requiring the same Church in the same Chapter to follow him as he followed Christ in all things. There is a heavenly ha●mony between Christ's commission, and Paul's custom, both in the observation of the Lords Supper and the Lords Sabbath.  
And seeing it is so manifest, that Paul and the saints with him did constantly observe the known seventh day Sabbath, both amongst Jews and Gentiles, and that the blessed spirit gives us none other reason of Paul's custom, but that we should be followers of that blessed Apostle even as he also was of Christ; set us not coin or invent reasons (without book) of the Apostles constant observation of the Sabbath, to justify our own profaneness, but bethink ourselves what we shall answer in the day of judgement, when it shall be set fairly before us, that as it was Christ's custom to observe the Sabbath, even so it was Paul's custom with his companions punctually to tread in the same steps: and since the Spirit of truth never gave other reason why the Apostle did so, but that we should follow him as he followed Christ in this divine duty, which is so plain, possible, peaceable, evangelical, unrepealed. Ah Christian, ask thy conscience if thou canst judge this a sufficient answer for thy weekly pollution of the seventh day Sabbath, That thou badst thought Paul had only practised it to please the sews when it will appear plainly that he did it purposely for a pattern to the Gentiles. And that thou mayest be utterly silent, and for ever left without excuse, take notice (if thy spirit be not too much prejudiced, and thy heart hardened against this truth) that one of the fairest patterns of the Apostles (for Sabbath-keeping) was set before these very Gentile Corinthians, whom he so strictly enjoins to follow him as he followed Christ.  
For in their famous City it was that the blessed man abode, and preached in the Synagogue EVERY Sabbath day, 
Acts 18.1, 3, 4.  and persuaded the Jews and the Greeks. If any should contend that I term that preaching [here] which is translated reasoning, let them mind, that the word is the very same which is rendered preaching Acts 20.7. Well, to these Greeks he gives that pattern, which he commands them to follow, and truly Christian out best way will be to walk with them in the same narrow path to new Jerusalem especially seeing their Epistle is expressly directed to us, 
1 Cor. 1.2. with 11, 1.  as well as to them.  
Under this fourth point of the Saints observation of the seventh day Sabbath, next to the Apostles constant custom, I shall offer the practice of the purest times, as the best antiquity affords. And in the first place that blessed Clement (whose name is written in 
* Phil. 4.3.  the book of life and himself now in glory) instructs us in that undoubted Epistle of his to the Corinthians; How God hath ordered that oblations and other duty of his worship, 
Clem. first Ep. to Corin. p. 21.  be preformed according to the APPOINTED SEASONS: not as it happens and disorderly but at SET TIMES and hours— they therefore that perform their oblations according to the APPOINTED TIMES are accepted and blessed.  
Here observe, how this blessed Minister of Christ seconds the Apostle in labouring to reform that great disorder amongst the Corinthians, who came as they listed to the Lords Supper, some sooner, some later, whence sprang that confusion, transgression, and woeful desolation amongst them, 1 Cor. 11.20, 21, 29, 30.  
Wherefore he informs them and us that our oblations (or sacrifices of praise) are not to be performed at our liberty, but that the Lord himself hath ordered and appointed set times and hours, which undoubtedly is the sum of the Apostles mighty charge to Timothy, That he should be instant in preaching in season out of season. And the holy Clement assures us, that in observing the appointed seasons we shall be accounted blessed.  
Now what these appointed seasons and time are, that this great God hath ordered his Saints should observe; the same elect vessel declares in these words; 
Epist. Const. l. 7. c. 24.  You must keep holy the Sabbath in memory of the Creation, and the Lords day in memory of Christ's Resurrection. Certainly this ancient Disciple of Paul did clearly understand these days to be ordered and appointed of the Lord; and since a person so assuredly sanctified would not deceive us, Let us follow Clement also as he followed Paul, and not think two day's time too much for our souls, whiles we have more than twice as many for our bodies. Another famous Disciple of the Apostles, and holy Martyr of Jesus, even that heavenly Ignatius teacheth the very same doctrine in this Dialect; Next after the Sabbath day, let every friend of Christ make the Lords day a solemn Festival. And the same holy man (ad Philip) shows his his detestation of Sabbath pollution saying. If any one shall keep a fast on the Lord's day or on the Sabbath day, 
Ignat. ad Magn.  let him be accursed.  
Certainly he that shows such indignation against those that pervert the Law of the Sabbath from a Feast to a Fast, would much more abominate those that turn it from spiritual delight to corporal labour.  
Thus were these two appointed days honoured in the Virgin state of the unspotted Spouse (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Germani fratres) like lovely twins or natural brethren; the one born at the Creation, the other at the Redemption of the world.  
But in the third Century man took upon him to be more spiritual than his Maker, and some parts began to be infected with origen's allegorical Divinity, taking liberty to profane the seventh day, under pretence of keeping a mystical Sabbath, by cessation from sin; while they lived in the manifest sin of slighting the Sabbath. So that the mystery of iniquity g●t ground, by this mystical notion making way for the rising of the presumptuous little Horn, to change Times and ●●aws, till at last he prevailed with the Emperor (abolishing the seventh day Sabbath) by a Decree to establish the Lords day, or first day of the Week, 
Eus●b. vit. Constant. l. 4. c. 17.  for the great ho●y day, appointing a set form of Latin prayers to be used upon it.  
And this was done the 330. year after of out Redemption. But maugre this presu●●ptious decree, many precious Churches still devoted themselves both days to God's honour, as is evident in that of Ambrose. 
Sacrum. l. 4. c. 6.  Upon the next day (saith he) being the Sabbath, and after that on the Lords day I will treat of the order to be used in prayer.  
And I wish I could entreat all that read this holy resolution, to resolve to walk in the same order, and reject those Romish abominations, as Rome rejected the Christian custom of saints, witnessed by Socrates four hundred years after Christ. Though (saith he) in manner all the Churches throughout the world, do celebrate and receive the holy mysteries every Sabbath day, after other, yet the people inhabiting Alexandria and Rome, of an old tradition do not use it. 
Socrat. scholast. l. 5. c. 21.  The egyptians adjoining to Alexandria, use to celebrate the communion upon the sunday. Here you may see how long the Saints honoured God's Sabbath, for the generality of Christians almost throughout the world, did then communicate in the highest mysteries of the body and blood of our Redeemer upon the Sabbath day. whiles only the apostatising Church of Rome (with some few of her adherents, did communicate upon the sunday, so called.  
Now which of the examples we should follow, the good Lord help us to consider, though me thinks it might easily be determined, if we well weigh the pattern in the Mount (where we find the first pure Church breaking bread upon the seventh day Sabbath. 
Acts 2.   
I may not omit another instance of the same authentic Author (404. years after Christ) who being one of the best Historians we can boast of, thus writeth.  
Wherefore when the festival meeting throughout every week was come, 
Socr. schol. lib. 6. cap. 8.  I mean (saith he) the Saturday and the Sunday, upon which days the Christians are wont solemnly to assemble in the Church.  
Since therefore this was the Saint's custom through those purest times, even 400. years after Christ, why should not we also be followers of Christ and his Scripture Spouse with them? Especially, if we consider that unto this very day those Christians that have lived from under the power of Rome, do constantly celebrate both these days. It is the testimony of Mercator, Heylin, and other Historians of good account, That the Aethiopians do constantly observe both the Sabbath day, and the Lords day, without doing any work, according 
* Mercat. hist. mun. p. 827.  to the ancient manner of the Christians.  
This Aethiopia is described to be as large as all the Empire of Germany, with France, and Italy, having threefcore and ten Kingdoms tributary; their King is called Presbyter John, exercising both the Legal and Ministerial functions. It was their Queen who traveled so far to hear the wisdom of Solomon, 
Matth. 12.42.  and shall rise up in judgement to condemn such as wilfully refuse to wait upon the Lord of the Sabbath. To this people did God's spirit punctually fulfil that royal Prophecy, 
Psal. 86.31.  [Aethiopia shall soon stretch out her hands to God,] directing the Evangelist to instruct, convert, 
Act. 8.26, 27, 35.  and baptise the Treasurer to another of their Queens, so that the Noble Eunuch returning with joy into his own Country (as their Histories inform us) converted and baptised his Prince, who with joint endeavours spread the Gospel through those large territories, likely to abide in the faith of Christ until his second coming, according to the ancient Prophecy, Zeph. 3.9, 10. And thus I have faithfully performed my task, in vindicating the ample authority of the seveuth day Sabbath, as being  

Instituted by the Father,  
Established by the Son,  
Approved by the Spirit, and  
Observed by the Saints.   
And if these will not prevail with Christians so called, to break off their weekly profanation of this sanctified Sabbath. I shall leave them to the righteous judgement of the great day: and for their sakes who obtain the grace of self-denial, to cast off their carnal encumbrances, and join with the ancient Gospel Saints in observing the Sabbath, I shall now descend to the 4th. part of my general Pofition; and as I have confirmed the Sabbaths Authority, so I doubt not through Christ strengthening me to prove its Porpetuity.   

THE Fourth head. Perpetuity of the seventh day Sabbath.  
The infinite wisdom (who is Lord of the Sabbath) foreseeing the high presumption of the little horn, such as to change both times and laws; and knowing that all truth's ebb and flow (in the sonls esteem) as holy time is slighted and observed was graciously pleased most strongly to secure that law against which Satan and his eldest Son, would make their first and fiercest assault.  
For 'tis to be observed that the horn attempted, first, to change times, and then laws, well knowing that holy laws are taught and learned especially in holy times, and therefore he first prevailed with Constantine (as is declared) to change the Sabbath time into the first day.  
But against this design doth the good God graciously guard his Sabbath, and Alarm his Saints to be especially mindful of this truth, setting a superscription (as it were a watchword) upon the portal of this precept, REMEMBER the Sabbath day to keep it holy, telling us expressly what day it is; The seventh day is the Sabbath of the Lord thy God, so that if the Lord be indeed thy God, thou must observe that seventh day for his Sabbath, which he hath so carefully required thee to remember, as knowing that Antichrist would do his utmost to cause thee to forget it, either in slighting of it as a ceremony, or else in changing this blessed day Jeroboam-like, and burying its very name under the odious and most detestable name of Saturday, that it may therefore be known to his Saints, as no ceremony, but a perpetual unchangeable Royal Law the Lord hath fenced it above all other Laws, first positively, keep it holy; Secondly, negatively, do not work upon it, and that thou mayst never be ensnared to change or alter it: I charge thee carefully to Remember this Law in a special singular manner. This may for ever silence their conceits who would slight the seventh day Sabbath, as a jewish ceremony, though their consciences know it was instituted before any Jew or ceremony had being. Ten Royal Laws the Lord delivers to his Saints and knowing that all of them would be more or less observed as his Sabbath should be sanctified or slighted, he bids, he forbids, he marks it above all the rest that it may be remembered, and yet disobedient spirits dare reject it as ceremonial and put upon the highest an absurdity as gross as likely can be imagined: As if wisdom itself should with so much care command the exact remembrance of a ceremony above all his moral Laws, for thus vain man would render his maker. I your Lord God do here deliver you ten precents nine of which are perpetual, but one ●s a changeable ceremony, wherefore I change you to observe all my nine royal precepts, but especially observe my perishing Sabbath, which is but a mere ceremony, besure you sanctify that, besure you do not profane that, besure you remember that, I lay it as a special command upon your souls to remember my mutable ceremonial seventh day Sabbath more especially.  
Me thinks gracious hearts should tremble to put such an absurdity upon God himself as, binding us to remember that, which as a mutable ceremony should be forgotten and buried in oblivion! yea and which is yet more absurd [if more may be] they render the reason of sanctifying the seventh day Sabbath on this wise: For in six days the Lord made Heaven and Earth and rested the first day wherefore the Lord blessed the first day for his Sabbath, and sanctified it, either we must put this absurdity (also) upon our God, or else we must cast off the fourth commandment (at least the reason of it must be rejected) or else (which is better than a thousand shifts) we must return from the little horn to our first husband, and do the Saints first works, and religiously remember the seventh day Sabbath to sanctify it.  
Thou meetest him that rejoiceth and worketh righteousness, 
Isa. 64.5.  those that remember thee in thy ways.  
If it be objected that not Christians but Jews are commanded to remember and observe the seventh day Sabbath; I answer.  
1. That not the Christians but the Jews were first commanded the rest of the ten commandments. If Christians are to walk by the Jews nine commandments (as a righteous rule) they are no less obliged to every jott and tittle of the Jews ten commandments.  
The Royal Law of God was dispensed to the Jew's not only for themselves, 
Act. 7.38.  But to give unto us, as that first faithful martyr of the Lord Jesus, taught in his funeral sermon, when filled with the  wisdom of the holy Spirit, he sealed the faith of the Gospel with his blood, and amongst the rest of those Evangelicall verities which the protomartyr prized as the Christians privileges, this is undeniably, an eternal truth, That the Jews did receive those lively Oracles from mount Sinai to give unto us. Here then 'tis evident, first, what Laws are Gods lively Oracles, namely, those precious precepts which God himself by the Angel of his presence, delivered with a lively voice in the mount Sinai, one of which lively Oracles is the seventh day Sabbath.  
2. To whom these lively Oracles were delivered; and this is agreed on all hands, that the only people so highly privileged above all the world were the beloved Israelites.  
3. For whom and to what end were these lively Oracles from mount Sinai delivered to Israel. And this is as clear by blessed Stephen's divine Testimony, They received the lively Oracles (from the mount Sinai) to give unto us, that is unto me Stephen an Officer in the church of Christ, and to all my brethren, for whose faith in the true Messiah I am now pleading my last, they received the lively Oracles to give unto us. Christians this is clear that the Jews received the lively Oracles from the Mount Sinai to give unto us, though we have no heart to receive them; yet God hath a heart of love to give them, not only to the Jews, but even to us Christians.  
4. Then the fourth inquiry will be, whether these lively Oracles from Sinai were given us to be broken or kept? to be slighted or observed? If to be kept and observed, then either we must deny the seventh day Sabbath to be one of Sinai's lively Oracles, or deny Stephen's doctrine of their being delivered to the Jews to give unto us, or else we must become followers of God as dear children in sanctifying this lively Oracle of his seventh day Sabbath, This divine truth of the Sabbaths perpetuity, is in words confessed by our English assembly, who do not only acknowledge that the Law (in general) doth for ever bind Christians, 
Confess. Pag. 33  and that Christ did not ANY WAY dissolve it, but much more strengthen this obligation in the Gospel; But in particular they confess that God by a positive, moral and perpetual commandment doth bind all men in all ages to that particular seventh day which himself hath appointed. 
Idem. Pag. 39  And whereas they say this is changed in the Gospel from that seventh day to the first day of the week, I shall with the candle of God's word search their grounds which will be found too shallow to satisfy an awakened conscience, for if Christ doth perpetually bind his Saints to exact entire personal obedience to his lively Oracles, then surely no power is able to absolve his people from that obedience. And if it be as they say that Christ did not any way dissolve, but much strengthen this obligation in the Gospel, than it is impossible to prove any kind of alteration; yet  
Further, If God by a positive moral and perpetual commandment doth bind all men; in all ages to such a particular seventh day as himself appointed, then either they must prove that God hath made his moral Law mutable by appointing some other day, or else the seventh day Sabbath must be restored to its primitive glory. Their first ground for change of the Sahbath to the first day is raised from Christ's resurrection, and apparition to his Disciples.  
But the very great difference between the father's example at the world's creation, and the Sons action at his resurrection will soon discover the vanity of this argument. For upon the Creation of the world, God did solemnly sanctify the seventh day for his Sabbath and rested on it, giving as an example for the ground of our obedience, but upon the resurrection there's not the least syllable of a change, institution sanctification, or celebration; yea so fare was Christ from resting upon his resurrection day, that be traveled 15 Miles upon this supposed New-Sabbath, and this not to any Church-meeting but from Jerusalem (the place where most of his Disciples were) purposely joining with the two Disciples that were journeing on foot (7 miles and a half) into the Country. 
Luke 24.13.15. Mar. 16.13.   
Why Christians awake in the name of the Lord, and pollute your souls no longer with weekly profanation upon such a self supposition of a change at Christ's resurrection you see your Creator sanctified his seventh day, Sabbath and solemnly rested upon it, but for the resutrection day, you have not one word of a command to keep it as a sabbath, and for an example, you have indeed a lively one, in your Saviour's refusing to appear all that day to his Disciples, at Jerusalem, and travelling with two (upon their private occasions) not giving them the least admonition about Sabbath observation (which undoubtedly he would have done as freely as in other things had he intended that day for his new Sabbath.  
Now I beseech you consider, whether this be likely, that Christ (who was saithful in all his house) should intent the first day for his Sabbath, and yet never leave one word of institution, nor any other pattern but journeying 15 miles.  
And whereas 'tis gloried that our Lord appeared several first days to his Disciples as they were assembled. I believe upon diligent search, it will be found but a vainflourish, and that he never appeared to any assembly, no not any one first day. For it is most certain, that the day upon the Scripture account gins (with the evening.  
And now let us observe that upon the first day, 
Luke 24.29, 30.  he arose we find him at the Village 7 Miles from Jerusalem, when it was towards evening, and the day far spent, 
Luk. 24.29, 30.  after which he supped with the two, which took up some time; then they returned that, 7 miles and a half, to Jerusalem on foot, So that, if the day were far spent before they entered the Village it must doubtless be quite spent before they could provide and eat their suppers, and return 7 miles and a half.  
And so before Christ appeared to the eleven, 
Luk. 24.22. John 20.19.  the first day must needs be done, and whereas 'tis said, he appeared the first day at evening yet you must know, that the first day was then as fully ended, as it is plain the sabbath 
* Mar. 1.32.  was ended at evening, when the Sun did set, and the people brought their sick to be healed, which they were forbidden to do on the Sabbath day.  
As for Christ's second appearing to the assembled Disciples, 
John 20.26.  it's expressly said, it was after eight days, and therefore could not be on the first day of the Week.  
And for his third apparition, 
John 21.  surely they will not say, 'twas on the first day, seeing they were at their trade.  
But indeed the Lord was seen of some, 
Acts 1.2.3.  or other of them, forty days, never being idle all the time, 
1 Cor. 15.6.  so that his apparitions prove not any thing as to a change of the Sabbath.  
There is a conceit that the cause of the Disciples assembling on the first day was to celebrate the new Sabbath, in honour of Christ's resurrection; when as they were so far from believing Christ was risen, that the women's tidings there of, 
Luk. 24.11. Mar. 16.13.  seemed to them as idle tales. Yea, the first day was finished before they believed, so that they could not in faith, do any such thing. But here 'tis evident how sadly they are put to it, that must say something for their first day Sabbath and yet can say no better.  
For although they would make some show of Scripture, yet all amounts to a bare endeavour to draw some support for an unwarantable Sabbath from any Text that doth but mention the first day of the Week 
Act. 20.7.   
As first from the Disciples occasional, meeting to break bread upon Paul's departing by Sea, they suppose this may make something for a first day, Sabbath and truly they may as groundly plead for an every day Sabbath, 
Act. 2.26.  since it is as clear that the Saints assembled, and broke bread every day.  
2. We find the Saints at Troas, no sooner assembled, but many lights are seen in their upper chamber. So that 'tis not probable, they met till towards evening, which is no good example for celebrating a Sabbath.  
3. If breaking of bread had been a service designed for the honour of the first day, the Apostle who so much pressed to Church-order, 
1 Cor. 11. ul●.  (and particularly in this Ordinance) would not have deferred breaking of bread, till the second day, especially, now that he was to see them no more, and to give them an example (to which he binds the Saints) so that his deferring breaking of bread, 
1 Phil. 4.9.  till after midnight, when the first day was more than finished, shows plainly, that this was no duty proper to the first day, or in the least, pointing it out for a Sabbath.  
4. 'Tis strange that once mention of Preaching on the first day should be so stood upon; when Paul's constant custom of preaching, and praying upon the seventh day Sabbath (with his company) both amongst Jews, 
Acts 16.13.16. & 18.4.  and Geneiles, is not only slighted, but opposed, as no proof of the Sabbath. O how indulgent are poor creatures to brats of their own breeding! A second Scripture is produced as though it favoured the change of the Sabbath, because the Apostle gave order to some Churches for laying aside relief, 
1 Cor. 16.1.2.  for the present necessities of the Saints, in Judea, upon the first day of the week. But first, Let it be considered, that if this had been a Sabbath day's duty, the Apostle would not have omitted it either present or absent, whereas he plainly declares his dislike of gathering at his coming and desires it may be then in a readiness.  
2. The direction he gives for this collection, shows evidently, he intends no Sabhath days work, for there is not the least hint of any assembly; though custom hath prevailed so far with most I have met with that they frequently urge the Text thus, Upon the first day of the week when ye come together, etc. Though there's no such word as coming together. But let every one of you lay by * himself in store.  
He doth not enjoin them to a Church meeting, nor to lay it before the Deacons (as doubtless he would had there been a Church meeting that day) Let every one of you lay by himself in store, That is, at his own house in the poors box, which truly, every tender Christian should have always with some stock by him for charitable uses. 
1 Tim. 6.17. Tit. 3.14.   
3. The Survey (the Apostle exhorts every man to take of his own estate (that he may give thereafter) doth notably overthrow the conceit of a first day Sabbath, for he order every man to lay something by himself in store. As God hath prospered him, that is, according as his yearly revenue increaseth, or his weekly trade proves more, or less gainful.  
Now if the first day had been a Sabbath, surely, 
Col. 3.1, 2.  the Apostle knowing the proneness of our nature, to mind earthly things, from which he rouseth Saints) would not have put upon them, the consideration of their outward estates. But  
Why should he have this done on the first day?  
Answ. It hath been clearly showed, that Paul's constant practice was, to preach on the seventh day, Sabbath, and that it was the exact examplar, 
Act. 18.  he set before this Church of Corinth, in particular (they being the fruit of his Sabbath exercises) who were enjoined to follow him, as he followed Christ. So that, if we can believe they walked in Paul's constant Practice in keeping the true Sabbath, we may easily judge that Paul's Epistle was read in the Church at their solemn assembly, on the Sabbath day, and we may not doubt that the Teachers would stir up the people to liberality, upon the Apostles order, and the rather seeing he closed his Epistle with it, that it might sit close and warm upon their hearts, and for as much as they were not like to be so well stored at present (upon the Sabbath) he would have it to be their first work, the very next day, whilst the sweet sense of the Epistle, and heavenly relish of Gospel Sermons, and other Ordinances, which they enjoyed the day before, were yet fresh, and divinely pleasant upon their spirits, and before they launched into the world's weekly employments (which puts too great a damp upon our best purposes) he would especially make choice of the first day of the Week, and have them make it their first business, (next to the consideration of their abilities, how God had prospered them in worldly goods) to present unto God (in secret by themselves) the first fruits of their increase, for the refreshing of Christ's bowels, and as anearnest of their duties towards him unto whom they owed all.  
Thus with very good reason did the Apostle make choice of the first day, for this duty.  
But to assert the first day to be a Sabbath, because the Apostle ordered every man by himself to lay up something for the poor Saints there being not the least mention of a Church-meeting that day (and yet I say) to assert that day for a Sabbath) is altogether irrational and utterly unscriptu●all.  
The third Scripture abused about the supposed change of the Sabbath only speaks thus much, That John was in the spirit on the Lord's day, but that this was any individual day is uncertain, 
Rev. 10.  or if it were he says not what day it was, and therefore we must inquire in some other Scriptures (seeing they are able to furnish us throughly to every good work) and if the first day, 
2 Tim 3.17.  shall any where in Scripture appear to be called the Lords day, let it wear the Garland as a day devoted to the Lord, or designed by the Lord to be kept holy, which yet I hope may be done without rejecting or profaning the seventh day Sahbath.  
But if the Scripture may be our guide, it will inform us, but of two days honoured as the Lords days.  
And the first is the ancient sanctified seventh day Sabbath royally dignified with that title of the Sabbath of THE LORD OUR GOD, 
Isa. 57.5.  which is owned by the father for his holy honourable day, and by the Son is expressly declared to he his Sabbath. 
Mar. 2. ult  The Son of man is Lord of the Sabbath, and no other day declares he to be his throughout the Gospel. So that, the seventh day Sabbath, and only that (as an individual and single day) is honoured with this high title, of the Lords day, and therefore if John intends any single day, 'tis most like it was the Sabbath of the Lord that here he calls the Lords day.  
But I rather think he spoke of that other Lord's day owned in Scripture as the Lords judgement day, 
Mal. 14. Luke. 17. Phil. 1.16.10.  and this the Lord himself calls his day, and this day was most clearly showed unto John in many glorious visions, and in the Spirit he was in this day for so runs the Greek, I was in the Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN the Lord's day.  
But grant the first day should be here intended, and called the Lords day, yet how dare any avouch it to be the Sabbath day, since we have not the least hint in Scripture to warrant it? much less to reject the true Sabbath, and set up the first day not only as the Lord's day for Christians to rejoice and to be glad in; But as the Sabbath day enjoined in the fourth Commandment against the reason there rendered, For in six days the Lord made heaven and earth, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and sanctified it.  
Saints! For your souls sake search the Scripture, if ever you find the Lord resting upon the first day. I have prove● unto you that when he arose the first da● he was so far from resting, that he traveled 15 miles that very day, and encouraged his Disciples so to do; Ask your consciences in the fear of God, if this were sanctifying a new Sabbath?  
The ancient Christians who called it the Lords day, did never term it the Sabbath day, but religiously celebrated the seventh day Sabbath with it. But see what partiality this is to avouch that to be the Lords day which is so uncertain in Scripture, and to reject the seventh day which is constantly called the Sabbath.  
And thus I have faithfully opened the 3 Scriptures which neither singly nor jointly give the least ground to observe the first day as a Sabbath: So that Scriptures failing, they flee to unscriptural consequences to support their supposed change.  
First, Arg. 1 They tell us that the work of Redemption is greater than the work of Creation, and therefore the greater work deserves the honour of the day.  
Answ. 1 I may demand (with the Almighty to lost Adam) who told thee that thou wast naked? who told thee the work of Redemption was the greater? who told thee the greater ●ork (if it were so) deserves the honour of the day? hath God no other way to bear up the honour, and preserve the memory of Redemption, but thy supposed Sabbath? Then learn to know that for the honour of the glorious work of creation God hath instituted his holy Sabbath, and for the commemoration of the gracious work of Redemption, he invites thee (if thou hast grace) to his sacred Supper.  
Wherefore cease, presumptuous man, to set up thy posts by God's Pillars; bless his name for his Royal Sabbath, to meditate on the work of his hands, and sound forth his praise for his precious Supper that sets forth the Love of his heart.  
Arg. 2 A second reason is raised from the Israelites obligation to offer their firstborn and first-fruits, and therefore 'tis thought more equal to offer the first day for a Sabbath; then first to serve ourselves six days, and put of God's Sabbath till the seventh.  
Answ. 1 'tis most equal to offer unto God what he requires, and therefore none other Sabbath will b● accepted but that very seventh day which God hath sanctified.  
I freely join thus far with the adversaries argument, That it is most meet for man to offer unto God his first day. But I fear my Antagonists will not stick to their own conclusions, when they are remembered that the seventh day is man's first day, he being made on the sixth day, and immediately the seventh day Sabbath made for him, to offer his first fruits unto his maker, who in very deed accepts no other Sabbath but man's first day, since then the adversary himself hath concluded that man's first day is most equal to offer unto God for his Sabbath, let him either stand to his own argument, 
Job. 5.12.13. 1 Cor. 1.1.  and see that he offer none other Sabbath to the Lord than man's first day, or else be for ever condemned by his own mouth. Thus the Lord disappointeth the devices of the crafty, and snareth them in their own wisdom, yet will they not cease their vain jangling, Arg. 3 But tell the people that as no Manna was to be found on the seventh day, so those that observe the seventh day Sabbath cannot find Christ the true Manna upon it.  
Ans. Then the Apostle was unwise to preach constantly upon that day, whereon no spiritual Manna fell: 
Act. 2.41. & 1●. 42. & 44, 45. & 6.13.14.  but blessed be the Lord of the Sabbath, that multitudes of Jews and Gentiles have found such plenty of the heavenly Manna upon this blessed seventh day Sabbath, that the adversary may stop his mouth with shame, yea, many living witnesses can bear their joyful testimony to the free effusion of Gospel grace upon the true sanctified seventh day Sabbath.  
Another reason is rendered why the first day should be observed, viz. Arg. 4 from the success of sermons in the conversion of souls on that day.  
Ans. It may be feared many are judged converts that never knew the power of the Spirit. Conversion is a turning from sin to the faith, and order of the Gospel, which many supposed converts will be found short of.  
If more persons be truly converted on the first day, then upon other days, the honour is due to God's grace in that means which more abounds on the first day, than other days, and he that commands the word to be preached in season, and out of season, will not fail to follow it with his blessing at all seasons, witness the notable success of Lectures.  
But if conversion of souls be a seal to God's Sabbath, never was day so crowned with true converts in the Scripture as the seventh day; instances, whereof have been already given in that famous 50 day Acts 2. and 13. and 16. and 18. cap.  
Argu. 5 But 'tis supposed that serveing God on the seventh day Sabbath is to put new wine into old bottles; Old things are passed away, all things are become new.  
'Tis true, Answ. Old sins are passed away, and all old Ordinances, Curses, and Covenants, but surely, old Scriptures, and old promises, and Gods old loving kindnesses are not passed away, The good old way promising rest to our souls, 
Jer. 6.16. Heb. 10.20.  is none other than the Gospel, New, and living way, The new commandment of Christ's Apostle, is the old commandment that was from the beginning. 
John 3.17.8.   
And the very first institution that we here of in the beginning, is the seventh day Sabbath, therefore if we are Christ's Disciples indeed, let us reform in observing the true Sabbath, as we are directed about the true marriage, 
Mat. 14.5.6.  [i. e.] look to the beginning; we do no more put new wine into old bottles, by celebrating the Ancient Sabbath, then by joining in the ancient way of marriage.  
The purest water is at the spring head, 1 Joh. 2.24. Let that therefore abide in you, which you have heard from the beginning, if that which ye have heard from the beginning shall remain in you; ye also, shall continue in the Son, and in the Father.  
If you will not believe that the Sabbath which was from the beginning, doth still remain to be observed, unless you hear the same in so many words, give me leave to take off the Translators veil, and let but God's Spirit speak in his own language, wherein the holy Oracles were written, and you will soon be informed, 
Heb. 4.9.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thero remaineth therefore the celebration of the Sabbath to the people of God.  
I know 'twil be suddenly objected, 
Psal. 132.  there's no mention of the Sabbath in our English Bibles, only, there remaineth a rest to the People of God. Indeed the greater is their sin, who have abused the word Sabathismos, translating that (only) rest which signifies the celebration of the Sabbath, 
Mar. 28.13.14.  as any Grammar Schoolboy may see in his common Dictionary, and the greatest Adversaries of the Seven day Sabbath, are not able to deny.  
If any shall plead; 
Psal 27.19, 20.  That seeing the keeping of the Sabbath is a Rest, therefore the Translators may be excused in rendering the word [Rest] let them know, that although every Sabbath is a Rest, yet every Rest is not a Sabbath.  
We rest in our beds, yet, who is so simple to call that a Sabbath? That word which so often is rendered Rest, in Heb. 3.4. is quite another Greek word; So that, their sin cannot be excused, who have perverted the sense, and by mistranslation, and their own additions to the Scripture, have obscured the Sabbaths Gospel-glory, more than once or twice, as in Col. 2.36. they have destroyed the Apostles scope, by their addition of [Day's] so in Acts 18.4 they have translated that word [Reasoning] to the undervaluing of the Sabbath, which in Acts 20.7. they English [Preaching] for the greater advancement of the first day.  
But since so great a cloud of obscurity is cast over the Sabbath, by translating that barely rest, which signifies so clearly the celebration of the Sabbath, and finding many perplexing their spirits to find out what rest is to pressed by the spirit, In Heb. 3. & 4.  
I shall endeavour to help their understandings, who through some cursory consideration of the Scripture have supposed that it only intends some one single Rest, whereas upon a serious search into these two Chapters, there will be found a  rest. 1 Typical, 2 Spiritual, 3 Evangelicall, 4 Moral, and 5 Eternal, though indeed they are as mysteriously, and promiscuously held forth as those interwoven predictions of our Lord Jesus, In the 4 of Mat. and the book of the Revelation, which are purposely so delivered, to exercise the faith, and mind of wisdoms children, I shall therefore through grace lay open this  rest, as it appears to be the mind of the Spirit, by the Apostle; 
Heb. 3. ver. 3.5.6, 7,  whose scope is to warn and admonish Christians (by Israel's woes) of falling short of the true Rest, and having showed the difference between Christ, and Moses, with their two houses, he takes his Text (as it were) from David Psal. 45.7. exhorting Christ's house by faith to walk in God's ways, 
* vers. 10, 12, 13, 14.  from which Israel swerved, and so fell short of that Rest (termed another day) whereof Joshuah's Canaan was only a Type. This being the Apostles scope by that Typical rest to shadow forth that other day, (viz.) Gospel grace and Glory by Christ.  
The entrance into which grace is the Saints spiritual rest, For (saith the Apostle) We which have believed do enter in to rest. This is that promised rest to heavy-laden souls, the delightful fold of believing Lambs,  
The very same resting place (saith Christ) my Father makes for me, have I prepared for you, even mine own bosom, and all I look for from you in lieu of this great love, 
john 1.18.  is as thus as I rest in my Father's bosom, and you in mine, so I may rest in yours. Wherefore let each spiritual Virgin Spouse, conclude, My beloved shall lie as a bundle of myrrh all night between my breasts. 
Can. 1.13.   
And having thus attained their Spiritual rest by Faith, the Saints third repose, I term, 
4 Rest Evangelical.  a Church estate called by the Apostle The house of Christ, the Zion of God, built up of Spiritual stones, the rest which God himself hath chosen, 
Heb. 31.6. & 12.22. Ps. 132.13, 14.  and all should choose that have entered by faith into that Spiritual rest; For the Lord hath chosen Zion, he hath desired it for his habitation, this is my rest for ever, here will I dwell, for I have desired it. Here Christ hath promised his precious presence to the world's end, and this should be that on thing in believers desires; whilst pretenders to spirituality, are passing from mountain, to hill, forgetting their resting Place.  
4. As Christ's Church is his resting place where we may find him, and rest in him. So he hath a solemn resting time, or Gospel-Season, which is the noon time rest, after which the Spouse inquires (not only where, but when) Tell me, o thou whom my soul loloveth, where thou feedest, where thou makest thy slocks to rest at noon?  
At this Season Christ sits in his meridian glory, amidst his flocks, in his weekly return to his beloved; this I call his Moral rest, or the mannerly attendance which the Church owes unto Christ entering his Royal palace decked in robes of righteousness, when the Royal Sceptre is graciously extended to every trembling Hester.  
The neglect of this moral rest was woeful Israel's sin: for which the Lord destroyed them in the Wilderness, as is plain Ezek. 20.13. and this being compared with the Apostles, Admonition to the Christians, plainly points out the Sabbath that remains to the people of God. He sets forth Israel's fin and Israel's sorrow, on this wise. Although God finished his works from the foundation of the world, and thereupon speaks (Gen. 2.) And God rested the the seventh day from all his works, yet neither the glory of his wonderful Creation, authority of his institution, or observation of his holy Sabbath (to keep up the Creator's honour) could engage them to follow his example, but so highly did they provok him in the wilderness by refusing his Statutes, and despising his judgements (in general) but especially in polluting his Sabbaths, that he swore in his wrath, they should not enter into his rest, but for their sins, (and particularly sabbath-breaking) he consumed them in the Wilderness.  
Wherefore the Apostle concludes in applying all unto believers exhorting them to labour (in the use of that means which Israel neglected) To enter into the eternal rest after the true Jesus, lest any man fall by the same example of unbelief (or disobedience; as the Greek signifies) Christians! believe it, this is the sum of the Apostles admonition, so to press after our eternal rest, that we fall not after Israel's example of disobedience, 
Ezek. 20.13.  in rejecting Gods statutes, despising his judgements, and (in particular) polluting his seventh day Sabbath which he made, and wherein he rested for a pattern to all that enjoy the benefit of his works of creation. But especially for Christians who by entering into his spiritual rest through faith are become the people of God; There remaineth therefore the celebration of the Sabbath to the people of God, for he that is entered into his rest, he also hath ceased from his works, as God did from his own works.  
And here we have considerable, first, the continued duty, that is The celebration of the Sabbath.  
2. The persons exhorted to the duty, and they are such as by entering into the spiritual rest through faith are the people of God.  
3. Here's the ground and reason of the duty, and this is twofold.  
1. God's rest from Creation.  
2. Christ's rest from Redemption.  
First as to the remaining duty, the celebrating of the Sabbath, I need say little having already showed that the seventh day Sabbath is one of those lively Oracles that Israel received from Sinai to give unto us. And that our God hath especially commanded us (to whom these Oracles are given) to REMEMBER his seventh day Sabbath to sanctify it, and 'tis our mercy that his holy spirit doth here record (what the translators were loath to reveal in english) That there remaineth the keeping of the Sabbath to the people of God. I know 'tis set down in the margin of our Bible's the keeping of a Sabbath, whence they would evade the seventh day Sabbath, and set up a Sabbath of their own (although the Dictionaries, and Lexicons render it plainly the keeping of the Sabbath. But let the people of God celebrate the seventh day Sabbath until they can find the holy Spirit calling any other day a Sabbath, and then let them change.  
The second thing is, the persons exhorted to this duty, and they are believers entered into their spiritual rest; and therefore 'tis most irrational to affirm this remaining Sabbath to be nothing but a spiritual rest into which believers enter, verse 3. and so become the people of God; and as God's people they are to celebrate the Sabbath; There remaineth therefore the celebration of the Sabbath to (those that are already) the people of God. And I hope such as are the people of God will remember to observe it as being under a double obligation. I God's institution, and observation, making himself our precedent of which I have already spoken. 2. Christ's cessation from his great works, and entering thereupon into his rest; and this is laid down as the Gospel reason why the Sabbath remains to the people of God. For he that is entered into his rest, he also hath ceased from his works, as God did from his own works.  
Some conceive, That believers are here said to enter into rest; but than it would be needless to excite them to enter in the verse following, It is Christ only 
* Heb. 4.12  whose entrance into rest is here intended, who ceased from his works as God did from his; and therefore there remaineth i celebration of the Sabbath to the people of God.  
Here then the mysterious payment of man's Ransom is matter of high admiration, being the same day that man was made, and that very day, and time of the day whereon God finished the glorious work of creation: and so ceasing from his labours, our Saviour exactly entered into his rest that very day and time as God began his rest; povidentially ordering his body to be taken down, and laid to rest in his Sepulchre in the Close of the sixth day, that no part of his Sabbath should be violated; and thus ceasing from his works as God did, and entering into his Rest exactly as God did; it lays believers under a double engagement to sanctify the seventh day Sabbath.  
That all men should honour the Son, even as they honour the Father, i.e. As the Father engageth us to honour him in celebrating the sabbath because he rested on it from the works of Creation. 
John 5.23.  So (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) even so the Son engageth us to sanctify the same holy sabbath, because he rested in it from the works of our redemption; There remaineth therefore the keeping of the Sabbath to the people of God.  
Mr Aspinwall, and others would persuade us (without one word from God) that Christ entered into his rest upon the day of his Resurrection, whereas he journeyed fifteen miles that very day, which was no fair precedent for celebrating a Sabbath.  
But that he entered into rest the true seventh day Sabbath when he had finished his great work of Redemption, the Scripture gives full evidence.  
Our dear Redeemers soul was no sooner separated from his body, but his better part immediately entered into glory, by his own resignation of it into God's custody, saying; Father into thy hands I commend my Spirit; And now the converted thief reaped his promised fruits; To day shalt thou be with me in Paradise. And soon after our Saviour's soul had taken possession for us of glory, his blessed body was laid to rest in the grave, the quiet cell of a weary soul, There the wicked cease from troubling, and there the weary be at rest. 
Job. 17.3.  There are some that deny Christ's rest in the grave, mistaking that text of Gods losing The pains of death.  
As if God had not then loosed the pains of death, 
Luke 24: 25, 26.  when Christ resigned his spirit into his protection; and for his body, that also was far from pains, for having finished his work, 
John 19.30. Heb. 1.14. Rev. 14.13.  and by one offering for ever perfected them that are sanctified, he enjoyed that rest from his labours which is the lot of those that die in the Lord: yea, the Spirit speaketh expressly, that in the grave, his heart rejoiced, his tongue was glad, and his flesh did Rest in hope. 
Act. 2.26  Whiles the Deity held Christ's body and soul asunder, like a man with a drawn sword in one hand, and a Scabbard in the other, which the third day he again put into his sheath. Since than it is so fully manifest that Christ ceased from his works, as God did from his own works, and so entering into his rest exactly, celebrated the seventh-day Sabbath quietly (and out of the reach of desperate enemies) his soul in glory, his body in the grave; we must conclude that there remaineth therefore the celebration of the Sabbath to the people of God. And so according to our precious Saviour's example, let us resolve through grace, with the close of the sixth day, to recall our better part, and resign it to God's service, saying, Return unto thy Rest O my soul, 
Psa. 116.  for the Lord hath dealt bountifully with thee; and likewise with the burial of Christ's body, burying all our earthly business in the grave of oblivion. Let us at last begin to consecrate the true seventh day-Sal bath, as a day of delights to the Lord, and so obtain mercy for the Sabbath pollution of our days of ignorance, and Christ will not fail to pour oil and wine into those wounds our souls have received amongst Thiefs, who have stolen and taught us to steal holy time from God. And thus grace by weekly returns from Sabbath to Sabbath, shall so strengthen our hearts, that at last we shall arrive at our expected home, our joyful jubilee, a Sabbath whose Sun shall never set, 
5 Rest eternal.  which is that true eternal rest whereunto the Apostle presseth, v. 11.  
Let us therefore labour to enter into that Rest, 
Heb. 4.11.  lest any man fall after Israel's example of Disobedience. And thus in opening the five-sold rest contained (though promiscuously) in the third and fourth to the Hebrews, I hope it is convincingly manifested, that the seventh day Sabbath (by a double obligation) remains to the people of God. And indeed it is impossible to change it, without violation to the confessed morality of the commandment; for whereas our adversaries assert a just seventh part of time, yea, and a seventh day, as truly Moral, they know the seventh day from the Creation was instituted in Paradise, and the same day commanded from Mount Sinai; and certain it is that if the Jews had observed any other day, they had destroyed the morality, neither can the wisest Christian in the World contrive a change, but he destroys the morality; for let him change the Sabbath to the sixth day, and that cannot be a seventh day, or seventh part of time. Let him translate it to the eighth day, and then seven days pass without any one Sabbath. Let him keep the seventh day, and the eighth (or first day) at his change of the sabbath, and then he keeps two sabbaths within the circuit of seven days.  
So that do what he can, the morality is subverted, either he must deny the morality of a seventh day, or seventh part of time; or else he must stick to the good old seventh-day-Sabbath.  
I would not smother any objection that might carry the least show for any other Sabbath than this lively oracle of the Seventh day, knowing therefore that some endeavours have been used (by such my soul honours, for the image of God upon them) I shall weigh their apprehensions as they are declared, and first from Mark 16.1.  
Object. 1 Object. 
Mark 16.1.  1. 'tis supposed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify [being dissolved] and so it may be rendered when the Sabbath was dissolved.  
Answ. Answ. 'tis strange that any tender conscience should take liberty from a strained participle to live in the weekly pollution of the Royal Sabbath, but the word is fairly translated when the Sabbath was past, or the sabbath being passed over or completely finished.  
2. It only intends the passing over and complete finishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of that one individual sabbath, there is not the least appearance of abolishing that lively oracle which enjoines the seventh day sabbath.  
Behold the Wisdom of the spirit (overturning this device) while he secures what the Objectors strike at, for it is not the Sabbath they contend against but the seventh day; now if they will strain at the word, let them stick to the word, which mentions not the seventh day at all, but the sabbath, St. Mark doth not say the seventh day was finished, but when the sabbath was ended, so that they cannot hence reject the seventh day, and retain the sabbath.  
4. The scope of the Evangelist is to hold forth the passing over of that rest which prevented the women's applications of their spices, 
Luke 23. ult.  and that was the sabbathday (or the duty) not one syllable expressed of the time (or seventh day) and though I am abundantly satisfied that the sabbath, and the seventh day, are unseparable never to be divided, yet the objectors can distinguish as clearly, as myself between the seventh day, which is the time, and the sabbath, which is the duty, so that if they'll dissolve any thing from a squeezed participle, it must not be the seventh day, which lies unmentioned, but the sabbath duty, which is expressed. And doubtless many great professors, had rather cashier the sabbath duty, morality of the fourth commandment yea and the morality of all the commandments, (as no way concerning Christians,) then set to the celebration of the seventh day.  
The Lord pity them; whiles I return to another, (precious to the Lord, and faithful amongst the Saints,) who yet objecteth Object. that Saint Matthews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify the ultimate end of the sabbath, 
Math. 18.1.  never to be celebrated more amongst Christians.  
1 Answ. This may receive the same answer, with the former, for if it destroy any thing it must be the duty, which is expressly in the word sabbaths, and not the day and time of the rest, which is not mentioned. If persons will strain at expressions they must keep to these expressions.  
This adverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not primarily or properly signify the end, but the genuine signification of it is vespere the evening and to it should be rendered, viz. the evening, of the Sabbaths.  
Let the scriptures be consulted where this adverb is used which is but twice that I can find in the new testament, 
Mark. 11.19. and 13.25.  in both which places it signifies the evening (for the sense would be marred to render it other wise, and so here the evening of the Sabbaths (termed Sabbath in the plural, as being not only the seventh day sabbath, but the Jews passover sabbath, as is evident) well I hope it is not possible for Satan to delude tender consciences long with such sorry slights, 
Luke, 23. with John. 19.24.31.  as to neglect a royal statute of Jehovah upon such slender terms. But since the seventh day sabbath is undoubtedly one of those lively oracles which Israel received from Sina to give unto us; O Christians embrace it, love it, lay it in your bosoms it: in vites and will conduct you weekly into the Prince's presence, where it will open unto you all the rest of those lively oracles and divine mysteries that are coupled with it, while such as slight and reject this heavenly law and still assert a change without book, shall run themselves upon many dangerous rocks and sands which tender hearts should tremble at.  
As first they must affront the holy spirit, who was most punctual in sundry scriptures, for the solemn repeal and abrogation of circumcision, and all those typical Sabbaths which were against us and contrary to us, shadowing good things to come with the visible burial of the whole body of the ceremonial law, and yet this blessed spirit (purposely appointed to lead us into all truth) was so far from repealing the seventh day Sabbath, that he constantly calls that (and none other) the Sabbath day, that is, the Lords holy rest-day, and pours down his graces in most abundant measure that day.  
So that if the sabbath day be altered, God's holy spirit cannot escape an affront for concealing the change from us. Certainly there is need of a clear word for the change, or repeal of such a royal Law, and lively oracle.  
Next to their traducing of God's spirit; 
Acts 20.  The sabbath changers must needs bring a high charge against the Apostle, for calling God to record that he had not shunned to declare all the counsel of God, and yet never opened his mouth about the change of the royal seventh day sabbath.  
He manifestly declared the nullity of all ceremonial Laws, but as for this lively Oracle (with the rest) he termed it a holy, 
Rom. 3  just, spiritual, good Law, and so (without the least exception) established the whole Law, yea, and the sabbath in particular, declaring in express terms that there remaineth the celebration of the sabbath to the people of God, and not only so, but having laid such a high charge upon all Christian Ministers * to be instant in Preaching, 
Compare 2 Tim. 4.1, 2. with chap. 2.2.  in season, out of season, he plainly shows by his constant practice in Preaching every sabbath day both among Jews & Gentiles this which is the very Gospel season of Preaching, wherein he follows Christ & binds believers to follow him.  
So that if it be true as sabbath changers say, where can we find a more dissembling person then the Apostle Paul?  
Neither do they rest here, but even accuse Christ himself who is said to be faithful in all his house, even as Moses was faithful in his house. Now we know that Moses hath most expressy set down from time to time the very solemn season wherein his house should assemble and worship God. But of the sabbaths change, Christ never spoke one word to his house, nay on the contrary he declared, that as long as Heaven and earth lasted his Disciples must not break one jot or title of those lively oracles that Israel received from Sinai to give unto us, yea in particular he owned the seventh day Sabbath, as his Sabbath, and so left it under his hand, and sealed it by his marvellous miracles, and with tender fatherly care required his house to pray that they might not be forced to flee upon it sortie years after his death.  
And as for the day which sabbath changers accept, and assert for their Sabbath, he never gave them one syllable of a precept, and for his precedent it hath plainly appeared, that he journeyed freely fifteen miles upon it. So that if the Sabbath be changed, Christ is far enough from Moses faithfulness in all his house; But further how dreadful is it to father that change of the Sabbath upon the precious Son of God, 
Dan. 7.25.  which is the detestable design of the little horn. The changer of times and Laws what! charge that upon Christ which is the proper presumption of Antichrist! is not this the whores mark, to change the Saints times? the Saint's Sabbath time, and the Saints supper time. Me thinks Sabbath changers should be hearty ashamed, whiles the opening of the seventh seal shows so clearly the Strumpet's Blasphemy, that they may run and read her mark as it were in the heart of her detestable decalogue. Whore she hath most impudently changed the fourth lively oracle into this damnable dialect. Remember to sanctithe holy feastivals. Sabbath changers! 'tis high time to spit in the whore's face, strip her naked, hate her, burn her flesh with fire?  
If you will not detest and loathe and leave her now that she is so manifestly marked out to you, 
Rev. 18.  I shall even leave you in her lustful embraces to share in what she must shortly suffer.  
And turn me to my dear companions who have obtained grace at last, to see and sanctify the true Sabbath of Father Son and spirit, with whom I shall go on with weekly expectation of the day of our full release, when vengeance pure and unmixed shall be poured upon the head of the sabbath changing, 
Rev. 18.20.  whiles joys unspeakable shall possess our hearts as our promised portion.  
Rejoice over her thou Heaven and ye holy Apostles and Prophets for God hath avenged you on her:  
There are, that think the difference of a day is no such great matter, so long as one day in seven is honestly observed. And truly no wonder they can so easily dispense with the change of a day who can so freely change the subject in Baptism.  
Christ calls for believers and they bring him infants, Christ calls for made disciples and they bring him sucking children, Christ commands to teach them first and baptise them after, and they sprinkle them first and promise to teach them to be disciples after whether they will learn or not! So Christ calls for the seventh day Sabbath to be celebrated by the people of God, & they weekly pollute the seventh day and put him off to the eighth, 
Leu. 23.35, 36.  as some have eagerly endeavoured to prove by the gross abuse of God's precept, for the Ceremonial sabbaths of the feast of Tabernacles, which they would fain have to be typical of the eighth or first day, which they call the Christian sabbath. But that persons may for ever dread such indifferency and impiety in putting off the Almighty from a seventh to an eighth, I shall present you with the horrible presumption of that unparallelled Jewish Antichrist Jeroboam, whose ten revolted Tribes did as notably resemble the ten horns of the Romish Antichrist, as his change of the seventh month of God's appointment to the eighth of his own invention did shadow forth the impudence of the Man of sin in changing the seventh day Sabbath into an eighth day of his consecration. This wicked Jeroboam had not only changed Gods Ceremonial Laws but he further presumed to change the Ceremonial time of the feast of Tabernacles; 
Leu. 23.33.34. 1 Kin. 12 32.33.  for whereas God commanded Israel to keep the fifteenth day of the seventh month, Jeroboam ordained the fifteenth day of the eight month, and see how God records this in his book of remembrance. And Jeroboam ordained a feast in the eight month on the fifteenth day of the month like unto the feast that is in Judah— so he offered upon— the fifteenth day of the eighth month even in the month which he had devised of his own heart.  
Take notice sabbath changers! who plead for altering a moral Law of God from the seventh to the eight, behold the Idolatrous Jeroboam but changing a ceremonial Law from the seventh to the eighth and he is for ever stigmatised for devising this of his own heart.  
And if you will not be warned but go on in polluting Gods seventh day and put him off Jeroboam-like to your invented ●i●hth or first day sabbath, you will shortly find that God will be as exact in reckoning with you for your Antichristian device of changing his moral seventh day as with the Jewish Antichrist for changing his Ceremonial seventh month. You say your eighth or first day sabbath is like the seventh day sabbath, there is but a day difference, and you perform the like services on your sabbath as God enjoined on his. And just so did Jeroboam, his feast was like the feast o● Judah; and the sacrifices likely the same, but when all's done he is branded for a time-changer, who devised the time of his own heart? Surely he that sees not this Jewish Antichrist (in his change of the seventh month to the eight month) shadowing forth the Romish Antichrist (in his change of God's seventh day to his eighth day) hath little spiritual eye sight.  
But that God's children may for ever beware of changing his appointments, let his displeasure that broke forth against holy David be our admonition.  
David had a pious purpose to fetch the Ark of God to Jerusalem, he goes with 30000. chosen men, 
2 Sam. 6.  s●ts the Ark upon anew cart, the oxen they shake it, Vzzah endeavours to support, God smits' him dead, and spoils all their mirth.  
But what is the cause of all this? why it is their invention of setting the Ark upon a new a cart, which should only have been carried on the Levites shoulders, of which error holy David being made sensible humbly reputes before the Lord saying, 
1 Chr. 15.2.13.  None ought to carry the Ark of God but the Leuîtes— for because ye did it not at the first, the Lord our God made a breach upon us for that we sought him not after the due order. I solemnly profess unto you my flesh trembles in writing this sad example, and dare any continue by weekly disorder to provoke this jealous God? believe it Christians it is not all your doing that will avail, it must be so doing that God will accept; Let all things be done decently and in order. Now all these things were written for our admonition. 
Rom. 15.4.  Therefore think not (after admonition) that any sabbath will be accepted but that alone which God hath ordained. God will at last make a breach upon you if you do not repent in time, and seek him after the due Order.  
I have nowthrough grace fully proved the unchangeable perpetuity of God's seventh day Sabbath.  
That it is Gods special command to remember it, That it is one of those lively oracles received by Israel, from Sinai to give unto us, That we are under a double obligation to observe it,  
First, from God's rest at the Creation.  
Secondly, from Christ's rest at our Redemption. There remaineth therefore the celebration of the sabbath to the people of God.  
Undoubtedly Sinai's lively oracles given to Christians, are some of Zions cords or stakes to fasten us in obedience to our God; and it is his faithful promise, that they shall be perpetuated.  
Not one of the stakes thereof shall ever be removed, 
Isa. 33.20.  neither shall any of the cords thereof be broken.  
Let Antichrist conspire with earthly powers to break these bands in sunder, 
Psa. 2.3.  and cast away these cords from them.  
'Tis but for a time, times, and half a time, 
Da 7.25.  The saints shall recover their changed Laws, and changed times too, and in keeping the royal Law, (those lively oracles) according to the scriptures, they shall do well, and be blessed in their deed: 
ja. 1.15. & 2.8.10.  whiles such as content themselves with partial obedience shall know (when Lord, Lord will be to late) that whosoever shall keep the whole Law, and yet off end in one point (wilfully after warning) he is guilty of all.  
Now, that sincere souls may sweetly conform themselves to this Royal Law, this lively Oracle, this perpetual remaining seventh day-Sabbath, I shall in the power of the Highest assist them in the next part of my Position.   

The fifth Head. Sanctification.  
AS the word sabbath signifies holy Rest, so this rest is to be sanctified to the honour of the holy God, by a holy People, in a holy manner. 'tis no small mercy that God hath winked at the days of our ignorance, while we were weekly wallowing in Sabbath-pollution, and that now he calls upon us to repent, 
Acts 17.30.  and reform in Sabbath sanctification.  
The seventh seal being undoubtedly opened, 
Pro. 9.1. Rom. 12. Ep. 4.11, 12.  hath discovered the seven Pillars of wisdom's house, i. e. Those seven sorts of officers, into whose Hearts God will put grace to trumpet forth the glory of the seventh-day-Sabbath, whiles faithful souls coming out of their one thousand two hundred and sixty years' wilderness condition, 
Can. 8.5.  leaning upon their beloved, 
Re. 12.17  will readily embrace and keep the commandments of God, and the faith of Jesus. Observe here the blessed character of those blessed souls that come flying, as a cloud out of Babylonish abominations to the Windows of the Ark of God. These are they that keep the Commandments of God, and the faith of Jesus. Here's the Character of a new Creature, that hath a faith working by love, he knows that circumcision is nothing, 
Compare Gal. 6 15. with 5.6. & 1 Cor. 7.19.  and uncircumsion is nothing, but the keeping of the commandments of God. All the tongue profession in this World is nothing, all the pretences of spiritual Sabbatizers with their guilded expressions of living in the bosom of love is nothing. This is the Love of God, 
1 John 5.3.  that we keep his commandments and his commandments are not grievous.  
To be sure this command of sanctifying God's Sabbath, is not grievous to gracious souls. As the Jews in their return from literal Babylon set to the observation of all they sound enjoined them in the holy Scriptures (though some things bade been discontinued a long time.) So the faithful Christians coming out of mystical Babylon, 
Read Neh. 8.8.14.17.  such as do not only believe in Jesus, but are likewise found with the commandments of God, those lively oracles, that Israel received from Sinai to give unto us. Wherefore seeing how Antichrist violated the second commandment by his idolatrous images, they first cast out the Idols, and kept the second commandment; they also relinquished the horrible blasphemies of the Beast, and so observed the third commandment. And at last taking a serious view, how Antichrist had changed times as evidently as laws, 
Rev. 12.17.  they set long since to the sanctification of God's seventh-day Sabbath, according to the fourth commandment, upon which the Dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.  
A remnant there was in the Prelate's days that endeavoured to keep God's Sabbath amongst his commandments, but the Dragon in Lawn sleeves was wroth with them, the Proud image of the Beast pushed at them, and undoubtedly whatsoever relic remains of the Beasts image in the present powers, will be putting forth the horn to push at the observers of the true seventh-day-Sabbath; whatsoever is of Antichrist in the present Authority, will not, cannot endure to see those times reform which the little horn hath changed. It is the nature of all Jeroboams golden Calves, not only to observe those times which their Founder hath devised of his own heart, But to push at God's people, and impose penalties upon them for observing God's Sabbath. But whiles these go on in sin, and make England to sin, in the weekly pollution of the Lords true Sabbath, handed from Sinai by Israel unto us, and whiles others have devised an everyday. Sabbath to secure themselves under spiritual pretences, in literal disobedience; the Lord will persuade his precious ones to receive the Alarm of the seventh Angel, sounding forth the ancient glory of the Lords Sabbath, 
Re. 10.6.  swearing by him that liveth for ever and ever, That time shall be no longer.  
Me thinks none should be so simple as to suppose the seventh Angel should put an end to all time, seeing it is evident that his Alarm must yet pass among Many people's, and Nations, and Tongues, 
Vers. 11.  and Kings. But in swearing that time should be no longer, is meant that the mystery of God by his Prophets should be finished, which is the mystery of iniquity, 
Vers. 7.  and the mystery of Israel's glory; and since it is impossible that Zion should be raised, but in the ruins of Babylon after a time, times, and the dividing of time, the seventh Angel means that the time changing horn shall no longer prevail, 
Dan. 7.25, 26, 27.  but the Lords Sabbath time, and the Lords supper time shall be recovered by the Saints, who keep the commandments of God, as well as the faith of Jesus.  
Wherefore awake, arise, and arm yourselves, ye obedient souls, to Jehovahs' Sabbath, at the distinct sound of the seventh Angel, who swears for your encouragement, that you shall be no longer deprived of your appointed time, changed and obscured by the mystery of iniquity, as the grand obstruction, and stumbling block to Israel's glory.  
And to quicken your souls to this heavenly royal duty, 
Ja. 4.12. Je. 5 22.  consider; 'tis the will of that one Royal Lawgiver, who is able to save and to destroy; will you not fear him? will you not tremble at his presence, who hath declared himsel Lord of the sabbath? not to break it (no, not in one title) but that faints thould sanctify it, 
Mat. 24.30.  because it is hi● will, who will shortly set forth his Royal Majesty in the clouds of heaven, with power and great glory, to take account of all his Citizens, who show their hatred to him, in slighting that sabbath, whereof he is the Lord (which he hath for ever established by a perpetual decree.) Ah! what can be expected by s●bbath-breakers, when the Royal Lord of the sabbath shall appear: 
Luke 19.27.  But those mine enemies who would not that I should reign over them, bring them hither and slay them before me.  
Happy souls, who shall then be found observing his sabbath, because it is the will of the Royal Lawgiver.  
Because it is a Royal Law, a lively Oracle, the Christians Legacy, a holy, just, spiritual commandment, 
Rom. 7.12, 14.  a perfect Law of Liberty, setting the heavenborn soul free from that earthy bondage to which dunghil-drudges, would willingly be slaves, being then chief in bondage, when called from the World to wait upon God. But the soul that is a Saint indeed takes sweet delight in this Royal Law, which not only allows him the open freedom of Jehovahs' Courts, his ear, his heart, a whole day together, 
Ja. 1.25.  but sends him away laden with blessings, fraught with spiritual favours, shaming himself that he can yet be no more like this Royal Lawgiver, in the sanctification of this Royal Law, whiles his soul labours to be transformed into the same Royal image, 
1 Cor. 3.18.  because it is a Royal Law, and yet  
Because it is ordained for a Royal people;  
For 1. The Lord did not institute it till he had made his Royal image to rule as Sovereign over all his works, and when he had made man, he presently made this royal Law of the sabbath for man. Mark 2 ult.  
2. The Lord did not afterwards dispense this lively oracle (with the rest) till he had prepared a royal people to embrace it, and when he had instructed them as his peculiar treasure, his royal nation of Priests, 
Exod. 19.5.  his Israel (that is in the Hebrew A Prince with God) than he dispensed this Law in great Majesty and glory to them.  
3. He did not bequeath it under hand and seal unto us Christians till he had furnished his new spouse with the glorious graces of his holy spirit: But when great grace was upon all the Church; And seven men were singled out, the most royally adorned of them all, 
Acts 4.33.  than the first and most Princely of all these seven was selected (whose name signifies A Crown) And whiles the power of the spirit appeared in the purest lustre for the vindication of the faith of Jesus, 
Acts 6.3.5.  by the Peerless Protomartyr, this glorious deed of gift was made to all Christians by the precious Doctrine of Stephen, who assures us in the word of the Lord, that Israel received the lively oracles from the Mount of Sinai to give unto us, and having declared this blessed truth he suddenly sealed it with his blood. 
Acts 7.38.   
And now it cannot be but God's royal people should bethink themselves of this royal Doctrine delivered by the first Christian Martyr; and as becomes a royal people set to the sanctification of the royal sabbath of our royal Lord Jehovah in Jesus the Lord of the Sabbath; And God's Saints shall no sooner search the Scriptures whether this be so or no, but presently they shall be made noble men and women; 
Acts 17.11.  and when once they are brought into obedience of this and therest of those lively oracles (which seeming Saints must stumble at) they are presently proclaimed A Royal Priesthood, 
1 Pet 2.8 9  a chosen generation, a holy Nation a peculiar People.  
And as they grow up in obedience to Stephen's lively Oracles (all which are set op●n, especially on God's Sabbath) they shall be transformed into Christ's image and the same Character stamped upon them as once upon gideon's Brethren; As thou wast (Jesus;) 
Jud. 8.18.  so are they each one resembling the children of a King: And whiles this royal race are sanctifying the Royal rest of their Royal Redeemer Behold! 
Num. 23.4.  the Lord his God is with him and the shout of a King is among them.  
Now who would not be one of these? who would not sanctify this true Sabbath, as becometh such a Law, such a Lawgiver, such a people?  
1. The way to perform this is by preparation: the Lord our God would have us to remember so to sanctify his sabbath as to remove all impediments that might any way obstruct out solemn celebration.  
Then away with all your lusts and lovers. I will wash mine hands in innocence so will I compass thine Altar O Lord. 
Psal. 26.6.  Sin is doubled on the sabbath day. Sin is sinful at all seasons but exceeding sinful in this sanctified season.  
A way with all your labours. In it thou shalt do no work, that is no servile, gainful work. Sx days thou mayst do all thy work, in six days thou must so finish thy work that the seventh may be wholly designed to My work saith the Lord: whose service is pure freedom. Saints must so leave their labours as Abram left his servants▪ 
Gen 22.5.  at the bottom of the hill whiles he ascended to sacrifice his son Isaac.  
No work may be done in our ordinary callings: 
1 Works of necessity. Josh. 6.14.15. 1 Kings 20.19. Acts 20.6. & 27.20 2 Works of piety.  unless in case of necessity as soudiers in War, Sailors in their voyages; though I suppose no warrant can be found for setting forth on God's Sabbath.  
Physician's Surgeons, Midwives and any other in straits.  
Ministers may and must Labour at all seasons, but especially in this season: I mean Ministers of Christ, who Preach freely and live honourably of whatsoever is freely given: but for hirelings (bargaining Preachers) who pretend to God's work, yet dare not trust him for wages, 
Mic. 3.5.11.  these do their own works and not God's work, like to the tradesman that labours for advantage.  
This holy day the poor may be supplied, the sick visited, and a sabbath day's journey lawfully performed; which I conceive is so far as a person may ride or go without toil, to such meeting where his soul may be most refreshed. For where no Law is, there is no transgression. A sabbath days journey is Scripture; 
3 Works of conveniency.  the extent of it is left to conscience.  
Convenient food is to be received with thanks, which each sincere Sabbath keeper will remember so to provide and prepare before the sabbath that his servants souls be not deprived of sustenance by staying at home to provide for his body. We find the Lord of the sabbath content with bread, 
Luke 14.1.  and his Disciples with ears of corn on the sabbath day.  
As for the Jewish prohibition of kindling a fire, it is not mentioned but in the ceremonial Law and so concerns not Christians who though not in danger of stoning yet I hope will find somewhat else to do then gather sticks on the sabbath.  
In brief I doubt not but a person principled with the love of God will so remember to sanctify the sabbath, as to order all his business to be as much as possible in the worship of Jehovah.  
3. As we must leave our unlawful lusts and servile labours, so we must part with our own lawful pleasures, and be sure we plead not for any pastimes or whatsoever may please the flesh further than God's word will warrant, and what can please or delight a devout soul like Christ's presence amidst his saints, in the use of gospel ordinances?  
'tis the revealed will of God, that we should turn away our foot from (defiling) the Sabbath, and from doing our pleasures, on his holy day; that we should call the Sabbath our delight, the holy of the Lord, honourable, and honour our God upon it, not doing our own ways, nor finding our own pleasures, nor speaking our own words. 
Is. 58.13,   
And therefore being thus prepared, by removing all obstructions, making all possible preparations, and being furnished with heavenly directions, let us religiously set to the observation and sanctification of this blessed Sabbath. And upon our entrance into Sabbath duties, If there be the happy conveniency of saints that may assemble together (as through mercy is our privilege) when the sixth day is done; then be sure to turn away thy foot from sabbath pollution and being shod with the preparation of the Gospel of peace take the wise man's precept, 
Eccl. 5.1.  Keep thy foot when thou goest to the house of God.  
If thou shouldest have no society to sanctify the Sabbath, with thee, yet thou canst not want company, having the promised presence of the Lord of the Sabbath, and his holy Angels to attend thee. 
Heb. 1. ult.  When thy beloved hath been lodged all night, between thy breasts, and thy soul is warmed with his bosom embraces, let not the sun shame thee by his salute, before thou salute thy Lord in secret & in the private family (if such advantage be given thee) or else the garden, fields, grove, or water side may furnish thee with matter enough for meditation. Indeed no place can exclude the Creator's glory from a contemplative sabbath keeper. When the doves begin to flee to their windows, 
Is. 60.8.  let no secret or private duty (much less emcumbrance) keep thee from the flocks of Christ's companions, and being assembled stir up the gift and grace that is in thee, till jacob's ladder, mount thy soul to jacob's height of admiration; How dreadful is this place! this is none other but the house of God, and this is the gate of heaven, surely the Lord is in this place. 
Gen. 28.16.17.   
And now let the awful dread of the Lord of the Sabbath (before whose piercing eyes thy actions and affections are naked and open) engage thy soul and body to such a mannerly demeanour as becomes a saint in so great a service. Keep thy heart with all diligence because of the Almighty, 
Prov. 24.23. 1 Cor. 11.10.  keep thy body in a comely deportment because of the Angels. Remember thou art upon a moral duty, wherefore do all things decently and in order, pray when the saints pray. Saints must be like Aaron & Hur holding up Moses hands; 
1 Cor. 14.40.  they must be like the heavenly host singing forth the praises of God together; they must do all things as becomes the blessed communion of Saints, & breath after the fullest communion with God, that is attainable in this state of grace, the communion to be sought by every Sabbath keeper must be,  
1. A choice communion, such as the saint must prefer to all enjoyments. Never let the soul think to sanctify God's Sabbath that does not esteem one day in God's courts better than a thousand. 
Psal. 84.10.  Let him never imagine, his service shall be accepted unless he endeavour (at least) to make a Moses, a Maries, a David's choice. One thing have I desired of the Lord that will I seek after. He that makes such a a choice he shall enjoy the comforts promised to Christians, 
Psalm. 27.4. Is. 56.4, 5, 6, 7  that keep God's Sabbath from polluting it, even them (saith the Lord) will I bring to my holy mountain, and make them joyful, in my house of prayer, God cannot choose but delight in that soul, who makes his choice of Sabbath communion with his maker.  
2 It must be a close communion. Th● Sabbath keeper must be in his Saviour's ●osome all the day. 
Can. 8.1.  O (saith the spouse) that thou wert my brother, that sucked th● breasts of my mother— I would kiss thee etc. It is good for me (saith the Psalmist,) to draw near to God. O Christian keep close and let him not go till he send thee to thy house with a blessing in thine heart.  
3. Thou must labour for a clear communion. 
3. Ps. 63.2.  Content not thyself, till thou seest his power and his glory, as his saints hase seen him in his sanctuary. 
2 Cor. 3.18. Acts 2.  Press after primitive experience to behold as in a glisse the glory of the Lord, till thou be changed into the same image, from glory to glory, even as by the spirit of the Lord. O the clear communion saints enjoyed that blessed sabbath on which the spirit descended!  
4. 
4. Can. 5 1. 1 john 1.3, 4, 5.  Thou art invited to a complete communion, Eat O friends, drink abundantly O beloved. The saints have fullness of joy in their fellowship with God.  
5. Thy communion must be constant. Never leave loving thy loving Lord, for he hath said he will never leave thee nor forsake thee: 
Heb. 13. Rev. 14.  the virgins that are redeemed from the earth follow Christ constantly; and shall the love of this world interrupt thy communion with thy God? 
Psal. 42.12.14.   
That famous Psalm for the sabbath, sets forth the constancy of saints communion with their God day and night, and let this be the measure of thy souls devotion the holy Sabbath. And if thus thou obtain a choice, close, clear, complete, constant communion with thy God, I am sure thy communion will be very comfortable, so that having thus sanctified Jehovahs' Sabbath, he will send thee home with a sanctified soul, and renewed strength, wherewith every Sabbath, thy vessel shall be replenished till at last thou shalt enjoy immediate communion with thy God in rest eternal.   

The sixth Head. The Rule.  
THis royal Law was unto Israel a severe Schoolmaster, 
Gal. 4. & 3. Rom. 7.  and strict husband, requiring exact and punctual obedience, and denouncing dreadful curses upon the least transgression. But Christ having drawn out that terrible sting, 
Rev. 11.1, 2.  and turned it from a fiery Serpent to a friendly Sceptre, thereby measuring the Temple, the Altar, and them that worship therein, 
Psal. 23.  it is now the joy and solace of a sanctified soul, Thy rod, thy staff shall comfort me.  
As a staff o● Beauty it directs the new creature to obedience. 
Zech. 11.14.   
As a staff of Bands, it only engageth as a rule of Righteousness, showing our defects, that we may see our need of a Saviour: The thunders of Sinai, the blackness, darkness, and terrible trumpet, 
Heb. 12.  are now by Christ so sweetened, that all it can speak or say to Saints, is, If ye fulfil the Royal Law, according to the Scripture, 
Ja. 1, 8.  ye shall do well.  
But what if we should fail of fulfilling it, through humane frailty? Why if any man Sin we have an advocate with the father.  
Well may we say here is an easy yoke, 
1 Jo. 2.1.  a light burden indeed! and yet too hard and heavy for Ranters, Quakers, Notionists, Antinomians, etc. who (though contrary to each other) will not admit of the royal Law, no not as a rule of righteousness, but pervert the Scripture, which says the Law was not made for a righteous man, and Pharisee like concluding themselves righteous, 
1 Tim. 1.9. Luke 16.15.  they utterly reject the precious Law of God, as not made for them, to which I answer.  
1. 'tis true the Law is not made to bind over the righteous man, to its curse and malediction, but to be sure the law was made for Christ's disciples, and whosoever speaks not according to the Law (though he boast of his light within, 
Isa. 8.16.20.  yet) he has no light in him, nay more especially this very Law of the Sabbath, 
Mar. 2.27.  was made for Christ's Disciples, and surely they were righteous men.  
2. In the very same Scripture from whence this objection is made, It is manifest, That the Law is good, and to be used by Saints if they use it lawfully. Now the Objectors will not use it at all, but though it be proclaimed a good law, a holy, just, spiritual Law, yet they will have none of it; but will join with Antichrist in breaking bands asunder, 
Psal. 2.  and casting away Christ's cords from them, after he has told them, that whosoever breaks and teacheth to break the least of these lively Oracles given unto us shall be least in the Kingdom, I shall leave these Libertines to their lusts, and show the orderly Saints how this good Law may be lawfully used, and how it is not made for a righteous man.  
It is not made for a righteous man in Christ, as a ministration of condemnation, 
2 Cor. 3. Rom. 8.1.  For there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit.  
It is not a covenant binding us to obedience without any ability given to obey, for we are now delivered from the Law, that being dead, wherein we were held (as a covenant) that we should serve in newness of spirit, and not in the oldness of the Letter; 
Rom. 7.6.  he does not undervalue the letter of the Law (no not the least point or title) but rejects the oldness of the Letter as a covenant.  
The Law is not a foundation for our faith, 
Gal. 3.12  it is neither under us, nor over us, we are not under the Law, but under grace, 
Ro. 6.14.  neither are we above the Law, except we belong to that Lawless one. As we must nor reject the least point of the Law, 
2 Thes. 2.  unless we would be least in the Kingdom of God, 
Ro. 8.3. 1 Cor. 3.11, 12.  neither must we rest upon the greatest duty of the Law, (no nor of the Gospel) since all rests short of Christ, are but Egyptian Reeds.  
The Law is not made for the righteous man to give him life, or righteousness, But Christ is the end of the Law for righteousness to all them that believe; He says not that Christ is the end of the Law, but that Christ is the end of the Law for righteousness, for the Law can neither give us life, nor righteousness, but Christ is made unto us of God, Wisdom and Righteousness, Sanctification, and Redemption, 
Gal. 3. 1● 1 Cor. 1●. 30.  in none of these respects is the law made for a righteous man, and yet we know the Law is good and may, and must be used lawfully.  
Then it is utterly unlawful to destroy one Letter of the Law under a pretence of worshipping God in spirit, he that worships God in spirit must worship him also in truth by the Law of truth, it is a strong delusion for Papists to say they know God is a spirit, whiles they make his image, it is absurd to say we keep our hearts in the Spirit, if we transgress the letter, and commit corporal Fornication; it is no less ridiculous to assert we keep the Sabbath in the spirit whiles we live in the weekly pollution of the Letter.  
The lawful use of the Law is,  
1. To make known sin to the most righteous soul, for saith that excellent Apostle, I had not known sin, but by the law; if there be no Law, there can be no sin, if there be no sin there is no Saviour for such a Soul. 
Rom. 7.7 & 4.15. Mat. 9.13.   
The lawful use of the Law is to direct a righteous soul, to be a rule (not a Schoolmaster) to the new creature, 
2. Is. 8.20.  and this new creature is he, whose faith works by Love, and this is the love of God, that we keep his commandments, 
Gal. 6.15. & 5.6. & 1 Cor. 7.19. 1 Joh. 5.3. Ga. 6.16.  and as many as walk according to this rule (of the new creature) peace be upon them, and mercy, and upon the Israel of God, Christ's death hath not opened a door to our disobedience, Heb. 5.9, 10.  
The good law of God is to the righteous man a perfect Law of liberty. 
3. Ja. 3.25. & 2.8, 12.  As first it would be such a bondage to bow to any other God; that with the three children, the saint would rather be bound like a saggot for the fire.  
Should he be confined to Spain or Italy, his spirit would be perplexed like Paul's, to see their abominable idolatry. O! what a righteous rule? O! what a Law of Liberty is that which calls the soul from the bondage of Babylon in breaking the second commandment? 
Acts 17.8.10.  And alas what a bondage is it to his blessed soul, to hear the third royal Law broken by Blasphemers, his flesh trembles, his hairs stands an end, his heart and soul is wounded to hear the name of God blasphemed. But when he gets among righteous men and women walking by this most righteous rule, why he is out of prison and at perfect liberty, though his feet were ever so sast in the stocks.  
But amongst all Gods royal Laws none sets the righteous soul more at liberty then the fourth lively oracle, which therefore he cannot but esteem as his blessed Legacy. O how the setting of the sixth day's sun comforts his soul! why now he is called (regularly) to cast off his carnal encumbrances, and to meet with his fellow citizens assembling to celebrate the seventh day sabbath which God hath sanctified. Now he shall rest at noon in his beloved's bosom and get up two or three rounds more of jacob's ladder towards new Jerusalem.  
Here is the perfect Law of liberty, here is the righteous rule of a Christian, here is the lawful use of the good Law for a righteous man, who is the person, for whom the sabbath was specially made, which is,   

The seventh Head. The Persons.  
I have already fully showed that the sabbath was made for Man, and it is evident that in the first inutitution it was made for righteous Man. 
Eccl. 29.  Adam was not only Man but good man, upright Man, when the sabbath was made for him.  
The proud Prelates have indeed confessed that Adam was then a righteous man, but they would persuade their proselytes, that the sabbath was not suitable for pure Adam, and that he had no need of the sabbath in the state of innocency. But surely every saint can see (further than such blind guides) that the sabbath was as suitable and needful for the pure creature, as for the transcendantly pure Creator; neither can it enter into a wise man's heart, that Adam should be dressing his garden, upon the seventh day, when God was sanctifying his holy sabath when the morning stars sang together, 
Job. 38.7  and all the sons of God sh●●ted for joy; 
Eph. 5.1.  certainly if Adam were a follower of God as a dear child, he then kept sabbath with his father.  
2. 
Eph. 19.5.  When God dispensed his sabbath upon Sinai, it was to righteous Israel, and when they degenerated, the Lord did even abhor their sabbaths and services.  
3. When this lively oracle (with the rest) was given unto us; It was intended to righteous Stephen and all his fellows. The sabbath is certainly designed for the same persons to whom the supper is enjoined; Our Lord tells us that his sabbath was made for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and woman, 
Mar. 2. ult. 1 Cor. 11 28.  and the same Lord puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and woman upon the celebration of his supper: they both belong to the same persons. Not but that the vilest men in the world are bound to observe the sabbath, the pollution whereof shall increase their damnation, for though man hath lost his ability to obey, yet God hath not lost authority to command.  
The Sabbath is a precept as ancient and universal as marriage: both made for Adam a public person, and for all his posterity. But none can (though all should) sanctify the Sabbath, save Christ's Disciples: who are redeemed from earthly interests and brought out of Babylon; 
Rev. 14.4.12. and 12.12.17.  these in these last days hath God designed to build the old wast-places to raise up the soundations (that Antichrist hath destroyed) of many generations to repair the breach, and restore paths to dwell in, by turning the foot (of transgression) from (any further pollution of) the sabbath. 
Isai. 57.12 13.  This is a generation work, here is royal service for enlightened souls. Glorious work for such only as get victory over the Beast his image and his mark, viz. THE CHANGE OF TIMES AND LAW.  
Object. But had not our Godly Father's victory over the Beast his Image, and his mark.  
Answ. They have worthily performed the work of their generation in their courageous renouncing the Beasts detestable Decalogue, and restoring the ten lively oracles to their ancient glory, that all might hear in their own language the ro●al Law of the Lord.  
They have most gallantly contended with the proud image of the Beast for the morality of the Sabbath, like so many Davids preparing materials for the royal building, and some of them with a prophetic spirit have foreseen and foretold glorious things such as themselves never knew, 
As Mr. Rogers of Dedham. etc.  but now when those glorions things are in view (by the discovery of the beasts mark) the great admirers of our fathers are become the greatest opposers of their glorious predictions.  
Object. But we hear nothing of the Patriarches keeping Sabbath, or reproof for Sabbath profanation, before the Law at Sinai.  
Answ. It is probable that Abel's sacrifice was on the sabbath day, for though the word be translated [in process of time] yet the Hebrew is [at the end of days] and what may this end of days mean, more likely than the end of the week days when the time came for solemn sacrifices.  
If the old World did [as 'tis like] profane the seventh day sabbath, no wonder God poured the deluge upon them on the seventh day, 
Gen. 7.10.  as is evident in the margin of our Bibles.  
It is not probable that Enoch walked with God, so as to please him; 
Gen. 5.4.  or that Noah should be esteemed righteous, or that Abraham should be recorded for one who kept God's commandments, 
Gen. 5.14 & 7.1. & 26.5.  his statutes and his Laws; unless they observed his sanctified sabbath which was undoubtedly one of God's commandments.  
If they were sabbath breakers, and were without reproof, yet does it not follow that the sabbath had then lost its authority any more than marriage, which was in full force from the beginning, although the Patriaches transgressed, but were not reproved. God's Laws do not stand or fall, as man either keeps them or is reproved for the transgression. But whether men observe them or not, the moral Laws of God are still in force.  
Object. It is further objected, That Gospel Saints are not reproved, or admonished about the Sabbath, as probably they would, had it been a duty incumbent upon them.  
1. Answ. Possibly it needed not, seeing we find even the Apostle of the Gentiles, and his companions constantly observing the sabbath, yea and the Gentiles themselves desiring to serve on the sabbath. 
Acts 13.   
2. Had any of the Christians prcphaned the sabbath doubtless the priests and legal professors (that were so hot about ceremonies) would have made the World●ring with their clamours. 
Acts 21.27.28.  The Priests universal silence, a notable Argument that Christians kept the seventh daysabbath, they that made such noise against Christ, for doing what was lawful on the sabbath-day would not have spared Christians, had they done any thing unlawful.  
It is evident that for almost five hundred years (during the Judges in Israel) we hear nothing either of them 
Acts 13.20.  keeping of the sabbath, or the reproof for not observing it, and yet that person must renounce his reason, and Religion that shall deny their keeping the sabbath, much more if he shall reject the sabbath, because in five hundred years no mention is made of it.  
4. But if a doubting Dydimus will not believe unless he see the print of some admonition to Christians about the Sabbath, lo, the spirit condescends, and upon serious search we shall find Christians admonished to beware of Sabbath pollution, 
1 Cor. 6.10. to 12.  for the Apostle presents the Christians at Corinth, with several instances of Israel's miseries in the wilderness, and plainly declares, That all these things happened unto them for our ensamples, and are written for our admonition? therefore it behoves us to search the Scriptures for the cause of their calamity, 
Ezek. 20.13.  and in searching we shall sinned that the special cause of all their plagues was sabbath profanation (as I have already proved by another warning peal to professors out of Heb. 3● and 4●) Well Christians, if Israel be set for our ensample, and their sad story be written for our admonition, as is plain, then let us be warned that we partake not of their sins, lest we partake of their plagues, 
Neh. 9.14.15. & 13, 17.18.  wherewith they were destroyed in the Wilderness, and afterwards captivated in Babylon, as godly Nehemiah sadly bewails, setting forth the special cause of both to be Sabbath-breaking.  
And therefore let this be a seasonable warning to all that fear the Lord, that they no longer provoke him with Israel's Sabbath pollution, lest they bring Israel's punishment upon themselves, for God will at length wound the hairy scalp of such as go on in their wickedness after warning. 
Ps. 64.21.   
It is objected, Object. That God doth not plague Sabbath breakers, but hath poured down judgements upon such as have slighted the first day.  
1. Answ. It is true, God doth wonderfully forbear Sabbath breakers, it is his great goodness to wink at persons in the days of their ignorance; but shall the delay of his judgements, set thy heart fully to do evil? 
Eccles. 8.11.  Because God is so patiented, art thou resolved to be still profane? build upon it, That after a Seal is opened, and God's trumpet proclaims the truth, and gives warning, the next to be expected, is the out-powring of a vial of wrath.  
2. If any humane testimony be produced of Judgements upon the first day, we have both humane and divine, of high displeasure of seventh day-sabbath breakers.  
As for Divine vengeance poured forth by Scripture, proof enough hath been showed for our ensample and admonition, to which this may be added, 
Leu. 26.33, 34, 35.2 Cor. 36.20, 21.  that as the cause of Israel's desolation for one generation was Sabbath pollution; so the grand cause of the woeful desolations for many generations (in treading under foot the Temple, the Altar, and Worshippers) was the little horns presumption, in changing the Saints time and laws. 
Rev. 11.2. Dan. 7.25.  Here are Judgements with a witness, and now the only way to raise the desolation of many generations is to advance those holy times, and Laws changed by ANTICHRIST.  
There are already since this truth sounded, many signs of high displeasure upon Sabbath-breakers. No plague like that of a hard heart, no judgement like those strong delusions, which have already seized upon Ranters and Quakers, whose enmity never appeared so eminently against any one ordinance, (nor scarce against all, that ever I knew) as against this glorious Oracle of God, labouring with all their might against it in the very birth.  
And as for sundry hypocrites, who masked and marched in profession, as far as their gifts would carry them, The Lord hath notably unhooded them by this glorious truth; so that the Sabbath being too hot for them, Satan hath drawn them from the worship of the Lord, to wallow again in the world; near upon twenty persons hath the enemy thus ensnared, out of two hundred and fifty. Let all take heed by the sad example of a young man one William Sloat who upon hearing of this Doctrine, that God's commandments are not grievous to gracious souls was brought under self-condemnation being convinced, 
1 John. 15.13.  that this lively oracle of the true sabbath was most grievous to him through fear of relations and loss of earthly advantages, so that he fell into a dreadful Agony (like unto what is related of Francis Spira) the terrors of his eternal state tormenting him for a season, till at last with the advice of carnal relations, he Apostatised not only from the Sabbath, but from all that ever he professed in the way of Church worship, declaring that all he had done, was in hypocrisy and so with a raging tortured spirit he was hurried up and down to persuade all he could meet with that they were hypocrites like himself) exclam against the ordinances of the Gospel and returning to the parish profession like the dog to his vomit, and to the filth of the world like the Sow that was washed to her wallowing in the mire, where we shall leave him under the unpardonable sin, to the judgement of the great day, 
Heb. 6. S, 5, 9 & 10.26, 27.  for if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgement and fiery indignation which shall devour the adversaries.  
As for external judgements it is hard to conclude love or hatred from thence? suppose ye that these Galileans were the greatest sinners? I tell you nay, but except you repent ye shall likewise perish, 
Luke. 13.2.3. 1 Cor. 11 30. Rev. 2. &. 3.  for though sometimes the Lord doth externally afflict yet usually gospel judgements are spiritual judgements, and therefore there is little in those instances of fire and other providences upon the first day; for if the judgements but of one generation were observed, it is easy to think that as many fires, floods, or the like may be found upon any other day. Dumbar and Worcester sight are fresh instances of the same day twelve month, yea divers instances of this nature might be brought against the first day of thunder, lightnings etc. Wounding and killing divers persons in sundry places, 
Psa. 81.11, 12.  while they have been at public worship on the first day. But the most dreadful judgement is to leave persons after conviction, to their own hearts lusts. As also so those woeful worldly wights that are convinced of the Lords sabbath and prefer a little gain before it, what will they, what can they answer the Lord of the sabbath in the last day, when they shall see all their dross (which they have doted upon) devoured by the burning flame before their faces?  
Then shall their sorrows be greatly aggravated to see those sabbath keepers (whom for sabbaths sake they envied & maligned) invested with robes, and palms of victory in eternal glory.  
And now that these righteous persons (the people of God, for whom in special the sabbath was made) may be encouraged in their continued sanctification of this blessed day. I shall in the last place show the use and end of this seventh day Sabbath of the Lord our God.   

The eighth Head. Use and End.  
THe two great designs of a sanctified soul are God's glory, and his own felicity, and these are the scope of my Position, and with these I shall conclude,  
That the seventh day Sabbath is a perpetual royal rest, for the righteous; established by precept and precedent for God's praise and Saints privilege.  
1. I have fully proved the rest in its morality, uncapable of mutability.  
2. I have demonstrated the punctual appointed time to be the seventh day.  
3. I have vindicated the authority of this seventh day-Sabbath, from, 

1. The father's institution.  
2. The son's confirmation,  
3. The spirits appellation.  
4. The Saint's observation.    
4. I have cleared the unchangeable perpetuity of this seventh-day-Sabbath.  
5. I have showed how it should be sanctified.  
6. I have declared the nature of the royal law, not a covenant, but a Rule.  
7. I have pointed out the persons who are specially concerned in the celebration of this day, viz. the saints of Christ.  
And now I am to inform these precious persons of the blessed end, and holy use of this lively oracle, for as there is no precept that does more promote Jehovahs' praise, so there is no part of the royal Law of Liberty, that doth more advance the Saints privilege; upon this day the Almighty sits in his throne of State, amidst the assemblies of Saints in the beauties of holiness.  
This day the faithful Doves mounting on the wings of contemplation, 
Isa. 33.17.  behold the King in his beauty, and cease not soaring, till seeing things invisible, their raised notes sing forth his glorious praise, with the sweet singer of Israel, O Lord, 
Psalm 8.  our Lord, how excellent is thy name, in all the earth, thou hast set thy glory above the heavens. This day with selfdenying grace, they leave the World's lovers to that muck which moves their earthly minds, and take some turns with their Prince in paradise, delighting to behold the wonderful glory, and celerity of the Sun in his circuit, the moon in her constant unconstancy; the stars as so many sparling glories in the expanded firmament, communicating some glimmerings of that inaccessible light from the Empyreal Heavens. And then from this Pinnacle (as it were a Pisgah sight of Palestine) wondering at the wisdom and power of that glorious potentate, who hath hung the earth (this vast massy Globe) in the midst of the fleeting air, upon nothing! admiring the Sea, that huge, unruly element surrounded in a sandy girdle, with such a marvellous motion as makes the wisest of the Sons of men amazed. O the glory, excellency, might and majesty of the maker of all these!  
The soul cannot but make one in that heavenly consort, which with united hearts and voices, sounds forth Jehovahs' praise, in that Psalm especially designed for the Sabbath. 
Psal. 92.   

1.  
To praise the Lord most thankfully,  
it is an excellent thing,  
And to thy Name, O thou most High,  
sweet Psalms of praise to sing.   

2.  
To spread thy loving kindness Lord,  
When Mornings glory springs,  
And all thy faithfulness record,   

3.  
Each might with heavenly firings:   

4.  
For thou hast made me to rejoice.  
in work so wrought by thee,  
And I triumph in heart and voice,  
thy handy works to see.   

5.  
How great, O Lord who can express  
thy works and thoughts profound,  
Which are a deep so bottomless,  
that none can search or sound.   
Thus doth the Heavenly Psalmist teach Sabbath-keepers to set forth the glory of the invisible Creator, by the admirable beauty, and excellency of the sisible creature, This is the first use and end of the sanctified seventh-day Sabbath, purposely appointed to spread forth Jehovahs' praise. And after the Prophet hath discovered the ignorance of brutish persons (with the vanity and issue of their earthly endeavours, That though they spring as grass and flourish in their sensuality for a season, yet it is but like beasts in a fat pasture, feeding for the shambles, to perish for ever.  
He acquaints us in the close of this Psalm with the second Use, and end of the Sabbath, which is strength & growth by insensible degrees, as so many plants of renown to full maturity.  

10.  
But like the Stately Unicorn.  
shall I advanced be,  
Jehovah will exhalt my horn,  
and pour fresh oil on m●   

11.  
The righteous like the Palm shall be  
flourishing every one,  
And like the goodly Cedar Tree,  
in lofty Lebanon.   

13.  
Those that within the house of God,  
are planted by his grace,  
In our God's Courts shall spread abroad,  
and flourish in their place.   

14.  
And in their age much fruit shall bring  
delightful to be seen,  
And pleasantly both bud and spring,  
with boughs and branches green.   

15.  
The Lord's uprightness to express  
who is a rock to me,  
And there is no unrighteousness  
in him, nor none can be.   
What glorious privileges are here presented as the precious portion of Sabbath-keepers? and yet, as if these were too little for us, whom God hath stirred up in these last days to raise the razed foundations of many generations, he assures us, by his Prophet that he who was jacob's portion, will be also ours, If we turn away our foot from Sabbath-pollution, and make that day our delight, then shalt thou delight thyself in the Lord, 
Is. 58.12, 13, 14.  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.  
Friends, God is not obliged to us for sanctifying his Sabbath, but we are for ever engaged to our God, that will accept of our service, and give us true repentance, and pardon for sabbath profanation, and that he will honour us to set up and celebrate his long slighted sabbath, according to his faithful promises in several scriptures, where the gracious soul may find out the work of his generation.  
Wherefore let such as are sincere, unite heart and voice with one shoulder, 
Comp. Is. 58.12. & 69.1, 2, 3, 4. with Acts 15.16. Rev. 11.1, 2.  to advance this lively oracle, to its ancient glory.  
I know this doctrine would be readily embraced by earthworms, did it but produce such privileges as are their prized portions, a fat benefice, a gainful office, or a good market, but how can such embrace God's sabbath, who are greedy of gain, and sit upon thorns whiles they are at such services. O the Egyptian bondage of such obedience to a home-born slave!  
When will the new moon be gone that we may sell corn? 
Jer 2 14. Amos 3.6.  and the sabbath that we may set forth wheat, said the like drudges of old.  
Indeed, all the discipline of the Gospel together, calls not for such a measure of self-denial, 
Phil. 3.13.19.  as this weekly duty of the holy Sabbath. But in recompense of our obedience (though our creation mercies oblige us to whatsoever the creator calls for) the most High hath freely held forth very many privileges to encourage us in our service.  
1. 
1 Freedom. Ps. 84.  'Tis no small privilege to be exempted from dunghill drudgeries to enjoy a whole day in a week in sweet Sabbath communion with our God. Christian's often complain for want of spiritual enjoyments and acquaintance with Christ, the Sabbath opens the door of the holy of holies, as a spring of spiritual joys.  
2. 
2 Fullness  He who so freely handed forth health to body and soul on the Sabbath day by himself and his Apostles will not now fail to pour out of his spirit to such as seek him in his own ways, 
Acts. 16.14.  he that opened Lydias heart upon his holy Sabbath, will also open thine, If thou set open the everlasting doors for the King of Glory.  
3. 
3 Knowledge,  If once the soul set to the advance of those times which Anti-christ hath changed, the promise will pursue him (whiles he pursues his purpose) many shall run to and fro, 
Dan. 12.  and knowledge shall be increased, yea the day is now dawned (and will shine more and more as the Sabbath is sanctified) that the earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea.  
The sabbath keeper shall enjoy the legacy that Christ hath left him, 
Herald 2.13. Peace. Jo 14.27 Ps. 119.165.  great peace have they that love thy laws, and nothing shall offend them, the Lord longs to invest thy soul with this privilege of peace Isa 43.73. O that thou hadst harkened to my commandments, than had thy peace been as a river, and thy righteousness as the waves of the sea.  
He that will but follow Paul as well in sabbath keeping as in other gospel duties, 
Ph. 4.9.  shall be sure to enjoy the God of peace.  
2. The prince of peace.  
3. A life of peace, Isa. 26.3.  
4. A death of peace, Psalm. 37.37.  
5. And, after death eternal peace, Isa. 57 2  
5. 
5 Pleasure.  The obedient foul shall not want his pleasure whose delight is placed in sanctifying Gods sabbath Isa. 57.13. job. 36.11.  
6. 
Plenty. 1 Tim. 4.3.  Let him not fear scarcety, for he may be ass●●ed of plenty, which no man enjoys but he that can be content with what God sends.  
7. 
prosderity Jos 1, 7, 8.  All that he takes in hand shall prosper, and all shall work together for his good, his very miseries have mercy in their bowels, witness Moses, Mordecai, Joseph. Paul, 
Heb. 11.  & the whole catalogue of Saints  
8. 
Victory.  And whiles he is combating (perhaps sometimes foiled) he is assured of a complete conquest; 
Gen. 49.19.  Gad (saith Jacob) A troop shall overcome him, but he shall overcome at the last, he shall overcome the beast, and his image, the triple-crowned monster Pope, Prelate and persecuting Presbyter; yea, he shall not fail of an absolute victory over the mark of the Beast, the changer of times and Laws i. e. he shall raise the foundations of many generations in restoring the Lords Sabbath time and the Lords supper time.  
9 
Trials. Phil. 1.29.  And howsoever he meet with many difficulties, such as must be expected in a work of this high nature (even all that malicious men and Devils can do) yet let the obedient soul build upon it that all his Trials shall end in Triumph.  
10. 
Triumph.  It is the faithful promise of the Sabbaths Lord to make a rich return for all the reproofs, sorrows and sufferings of Christian Sabbath-keepers, and we may rest upon it, for it is a gracious Gospel-promise.  
I will gather them that are sorrowful for the solemn assembly, 
Zeph. 3.18.  who are of thee to whom the reproach of it was a burden. then Sabbath-keepers sorrow shall end, and then Sabbath-slighters sorrows shall begin: Jesus Christ himself forewarns had they hearts to consider, that as it was in the days of No, so shall it be also in the days of the Son of Man.  
Now it appears in the days of Noah, the deluge came upon the world on the seventh-day, 
Heb. 2.14 Luke. 17.26. Gen. 7.10. See the margin.  and the Apostle speaks expressly (though scoffers remain willingly ignorant of this admonition) that as the old world perished by water, so this is reserved for fire, against the day of judgement and perdition of ungodly men. It will be sad for professors to be found fight under Anti-christs banner in Sabbath-prof●nation after admonion! 
2 Pet. 3.3, 4, 5, 6.  Ah poor slumbering souls, it is not hearing, fasting, feasting, baptising that will avail in that 〈◊〉 day, it is not Lord, Lord, we have prophesied in thy name, we have done many things by thy power, alas miserable muck-worms many things will not serve their turn, 
Mat. 7. ●2.  he who keeps the whole law and offends (wilfully) in one point, he is guilty of all. God gave ten commandments to Israel, and Israel's duty was to deliver them as so many lively oracles unto us, 
Ja. 2.12.  now one of those lively oracles enjoins the seventh day Sabbath; 
Acts. ●. 38.  it will not avail to tell Christ they have kept nine of them in the very letter, if the tenth be slighted in the letter; they must then see and feel that not one jot or title of those lively oracles is in the least altered, 
Confess. Pag. 33. Eze. 33.4.  or ANY WAY dissolved (as England's whole assembly have in words confessed) Woe and alas what will become of those that Jeroboam-like have changed the time expressly appointed in that Law which they say Christ hath not ANY WAY dissolved but much strengthened to bind Gospel Saints? Miserable Sabbath breakers, that will not take warning, I shall leave you to the hardness of your own hearts till you bring your own blood upon your heads I expect nothing from you but scoffs, reproaches persecutions, the worst you can do; 'tis your nature you must act up to your principles and to the height of your power; 
2 Pet. 3.3.  I pity you and pray that God may give you grace to pity yourselves before it be too late.  
He that overcometh shall sit with Christ in his throne when the Sabbaths weekly returns have wasted his obedient soul from strength to strength to keep a joyful Jubilee in Messiahs' Mansions of majesty. Days shall be changed into years, yea the Lords Sabbath of grace to a thousand years' rest with the Lord of the Sabbath in glory. Then those that carefully keep God's Sabbath through reproaches as (Jew) turning back to Moses shall find a heavenly harmony between Jew and Gentile joining in continual Alelujah to Jesus; 
Rev. 19  then they shall find Christ and Moses friends, and none honoured to sing his praise who have contemned Moses music; then those and only those that have obtained victory over the Beast, his image, his Mark, and the number of his name; 
Rev. 15.2.3.  shall sing the song of Moses the servant of God and the song of the Lamb: happy souls who shall be found in the possession and faithful profession of Moses lively oracles and the oracles of the Lamb together; Moses's ten precepts received from Sina, 
Acts 7● 38.  and the Lambs six principles delivered in Zion are equally honoured by the Spirit of truth as the oracles of God; 
Heb 5.12. Heb. 1.2. & 6.1.2. 1 Pet. 4.11.  and equally given to the Saints, and therefore let such as would approve themselves Saints be careful to speak as the oracles of God.  
This is the very day of singing the song of Moses & the Lamb that is of reviving the ten precepts and six pinciples as through God's grace I shall fairly prove in another piece, wherein it will appear how the sixth seal opened the six principles of Christian Religion in their primitive purity, which many precious souls have with joy embraced, and that of the opening the seventh seal hath now discovered the long concealed mystery of the seven pillars of wisdom's palace which I shall demonstrate by good authority to be the seven sorts of Officers that Christ hath appointed in his house, As 1. 
Prov. 9.1.  Prophets 2 Apostles 3. Evangelists 4. Pastors. 5. Teachers, 6. Elders 7. Deacons all which were brought to open view upon the late terrible commotion wherein the tenth part of the City fell with the tenth horn, 
Re. 11.13. So the Greek,  and 7000 names of men in whose ruins all the seven stars o● heaven ascended our horizon, to trumpet forth the long concealed seventh day sabbath, which with the foremen●ioned precepts and principles make up the melodious harmony of Moses and the Lamb.  
But look about you unbelievers, for whiles the Saints stand on a sea of glass mingled with the oracles of Moses and the oracles of the Lamb in their hearts and mouths professing the precepts and principles of Law and Gospel, 
Rev. 15.1.23.4;  Behold 7 Angels having the 7 last plagues full of the wrath of God to pour upon the heads and hearts of such as join not in the song of Moses and the song of the Lamb.  
Great and marvellous are thy works, Lord God Almighty, just and true are thy ways thou King of Saints.  
Observe as you desire your souls good that the song of Moses and the song of the Lamb are the JUST AND TRUE WAYS of the Lord handed forth by Moses and the Lamb. 
Rev. 15.3.   
Who shall not fear thee O Lord and glorify thy name for thou alone art holy, 
Vers. 4.  for all nations shall come and worship before thee for thy judgements are made manifest.  
High praises to thy glorious majesty for thy special grace O God, in the glorious discovery of thy pure precepts and precious principles those lively oracles left, unto the Saints by Moses and the Lamb! honour, and glory unto thy great Name in revealing the high presumption of that little horn in changing times and Laws. for ever magnified be thy mercy in making this precious truth manifest to the souls of many of thy Saints; That there remaineth the celebration of the Sabbath to the People of God. Sweet spirit of Holiness do thou sanctify our hearts that we may Religiously sanctify thy blessed Sabbath, till thou bring us to thy Palace in peace and receive us into our Master's joy where we shall enjoy everlasting rest. Alelu●ah. Blessed are they that do his Commandments that they may have right to the tree of life and may enter in through the gates into the city. 
Rev. 22.14.  Amen.  
FINIS.