THE morality Of the Fourth COMMANDEMENT.  
Gen. 2.2. God restend the Seventh Day from all his Works, Heb. 4.4.  Observa Diem Sabbati, non carnaliter, non Judaicis deliciis, qui otio abutuntur ad nequitiam. Melius enim utique totô die foderent, quam toto die saltarent: said tu cogitans requiem in Deo tuo, abstine ab opere servili. August. in Psal. 32.  

CHAP. 1.  
TRuth, though most Ancient, and in itself most plain; yet to the World Credulous of Error, blind, as to Truth, soon embracing, and long holding the one, soon forsaking, and easily offended at the other: It appears a mere Novelty, Acts 17.18.19.20. as those Waters seemed Blood to the Moabites eyes, 2 Kings 3.22. Long custom, 
Cosuetado tempore corroborata pro lege habetur Greg. Naz.  and old Tradition, strengthened with the Wit and Learning of Men, doth so far prevail, as to give credit and authority to Error, to be generally received for Truth; and the tenor, that most hold their practices in religion by, is not so much Scripture, the Rule and Guide of Conscience, as custom and Example; so as custom is oft turned into, and Pleaded for as Conscience. We should not wonder at the prejudices Men take at Truth; the greatest Professors of it, have sometimes been the greatest opposers, and most ignorant of it. Who Studied the messiah more in Prophesies, seemed more to long for his coming, then the Learned Scribes and Pharisees, with the High Priests and rabbins? Yet when he comes, they despise him, see no form nor beauty in him; account him a Deceiver of the People; one possessed with the devil; Hate him, Persecute him, crucify him, Imbrue their Hearts and Hands in his Blood: One would have thought, of all others, they had been most unlike to have acted that Tragedy. Certain Devout Persons, Acts 13.50. were the greatest Enemies to Paul: The greatest Pretenders formerly to Church-Discipline and Reformation, were the greatest Enemies to it. Had holy Calvin and Luther lived in our dayes,' its possible they would have had as high thoughts of the ways of the Churches of Christ, as any we can wish to our Godly Dissenting Brethren. If God with-hold his Light from Shining out, the Brightest star in the Church will become dark; the highest star Shines but with a borrowed Light; and that should humble us, and make us thankful, not to be exalted with any abundance of Revelation; If God hath made it Goshen with us in our understandings, be far from insulting and boasting over our fellow Brethren who differ from us. God denies discoveries of Truth often to very eminent Saints, for high and glorious ends best known to himself. Experience tells us, That to every Age God hath deseigned some distinguishing Truth, to try the Obedience, Love and Patience of his Saints, and for the world to stumble at. We are now upon the border of the most glorious times, for discovery of Truth, and for the pouring out of the Spirit: we had need have our Eyes about us, and be circumspectly and watchful against rejecting Truth, as well as embracing Error; that Satan invents such varieties of Errors in these dayes, it argues some Truths are near the birth, which he would deal withall, as Pharaoh and Herod with the Hebrew Children, endeavouring to stifle them in the birth, many being so astonished and amused, that they sit down with what the most profess, fearing all beyond that to be heresy; we should be equally as free to Truth, as fearful of Error. To be hide-bound to Truth, is as bad, if not worse, than to be catching of Error. Let every Truth have its full value and place: He that accounts slightly of the least Truth, so far he accounts little of Christ, and despises Christ: Its the humour of our Politicians to practise onely Popular and State-wayes of Religion, courted by the multitude: as for others, they are indifferent, well if they contain from Persecution. They that go with the multitude, will sooner take up stones to throw at Truth, than Scriptures, to examine Truth by. The least Truth contains Christ in the bowels of it, and to a godly heart weighs more then the Earth. Every Truth is a beam of God, and when espoused to the soul by the Spirit of God, it assimulates to God, and sanctifies and becomes the inscription of God drawn out upon the soul. Look not what Truth is of most note in the World, but what is owned by Scripture; what agrees not with it, omnibus numeris, is false and crooked. The Scripture is Gods Oracle, Truths chair of State; there we must consult her, and no where else. And how infinitely are we beholden to the mercy and grace of God, that when there is but one onely certain Rule in all the world, God doth so far condescend to our weakness, as to make it plain and easy in all practical points. Lets examine all we refuse, and receive, with much selfedeniall, Prayer, conference, forbearing one another, renouncing our own parts and wisdom, depending upon him, who is the Father of light, the Prime and original truth. I would not be understood, as Judging any who are contrary minded. I remember the whole stream of the practise of the godly, is generally against: with the greater humility therefore, I desire to declare my differing light, proposing to their examination, and enquiry all that shall be said. Whatsoever our differences be herein, let us still mind the main, and keep within the Golden Rule; remembering, that God hath called us unto Peace and Love, not to Contention and bitterness; and let every one be persuaded in all these things in his own mind, and so let him walk,( not offending other Brethren in their practise) onely see that he fetch his Light from, and Ground his Practise upon the Word of God, which we must follow as our Pillar of Fire, and Pillar of Cloud.   

CHAP. 2.  
THe Seventh day, Recorded in the fourth Commandement, hath been generally accounted and reputed Jewish, and so butted amongst ceremonial Rites. To be ashamed or a scar of Truth, because of Nick-names, and the little repute it hath in the world, argues want of Love unto, or knowledge of Truth. The Scribes and Pharisees call Christ Beelzebub, to make people afraid to look at him, or own him: It matters not by what Names or Titles men call things, but what Name soever God putteth upon any thing, that shall stand good, and every thing shall be called by its right and proper name at the last day. Truth is often suspected, because of odd Names put on it by the artifice of Satan, to hinder men from being enamoured with the loveliness and beauty of it; and oft Error goes so neatly dressed and attired, that though it have no natural beauty of its own, it passes currant with those who cannot see so clearly into the nature of things. Its a time for us to weigh every thing at the balance of the Sanctuary. Theres nothing so down weight, so plain and perspicuous, which the inventions of men cannot find out many witty and probable objections against. If the seventh day be found to have the double approbation and witness of the Old and New Testament, its sufficient security for our subjection and obedience. Consider it in its first Pedigree, and thats as ancient almost as Man, and more ancient then sin itself; for some hold, That Adam fell the first seventh day, on which also Christ was Promised. The first seventh day God himself kept, resting from all his work, and delighting himself in looking over all that he had made, Gen. 1.31.& 2.2. 
Ainsworth.  The Hebrew Root for seven, signifies fullness, perfection: and the Jews held many Mysteries to be in the number seven: So John in his Apocalypse useth much that number: As, seven Churches, seven stars, seven Spirits, seven Candlesticks, seven Angels, seven seals, seven Trumpets: and we no sooner meet with a seventh day, but its blessed; no sooner with a seventh man, Enoch, but he is Traslated. The Sabbath was given to Adam in his State of Innocency, long before the Institution of the Jewish Church, and so was Moral, given to all Nations, as other laws engraven on mans heart by God himself; not Cerimoniall onely, as some would have it; it was founded in Paradise itself, and so stands exempt from the number of those Figures and Types that were to die and expire with the Death of Christ; for whatever was simply Jewish and typical, then received its dissolution from his satisfying cross. This seventh was observed by all the holy Patriarkes before the Law: And God himself observed it when he rained Manna, Exod. 16.12. he keeps to his own Institution. When he comes to In act, and make it into a Law, among other moral and perpetual Statutes and Ordinances, he praefaceth more especially before it, and puts a solemn Memento upon it, to show how curious he is, and would have us to be of the seventh day. We should remember how God kept it, how the Saints in Heaven keep their Sabbath, and do like them in praises, rejoicings, Admiring the eternal love of Christ, and of God, who both of them restend from their Work on the seventh day. Remember to keep holy the seventh day. A special frame of holinesse, should be then upon our Hearts, more then ordinary, which we should labour to keep and wear all the six dayes after. And the command is very positive for the seventh day, take away the day, and the morality of the command seems to be destroyed. God saith not, Keep holy a seventh day, but the seventh day; as if he would have no other day but that. What is there more Jewish in that, then in the second, fifth, or tenth Commandements. We shall find it Isay 58.13.& 56.1.2.4.6. Ezekiel 20.12.16.21.24.& 22.8.9. placed among those things that are not legal Ceremonies, but of perpetual universal observance among the Saints and People of God, in all Ages and Places; God intending that this should out-live the lump of Ceremonies. It stands placed in the middle of the Decalogue, as that which hath aspect both ways; To our duties to Man, and to God, a common tie and ligament between both Tables. God remembers to keep day and time with us; and its but just, that we should remember to keep his day. Those two Tables were the Writing of the Finger of God himself, Exod. 31.18.& 32.15.16. Deut. 9.10. and contained nothing ceremonial, but what is moral and perpetual in the Letter of it. First God practices it; and then he Writes it as a Law. And when God comes to make the New Covenant( the Covenant is the same always, onely made in a New manner in Christ the Mediator) he promises to writ his Laws in our Hearts, Heb. 8.10. even the same that he Writ with his Finger: Writing, argues the subjecting of the soul to him, transcribing them upon the soul, and thereby transforming the soul unto the holy nature of the Law. And of this Law, written with the Finger of God in two Tables, speaks Christ, That not one title of it shall pass away, until all be fulfilled, Mat. 5.18. Luke 16.17. Christ fulfilled, but never abolished this Law. The hand-writing of Ordinances that was to be blotted out, and was contrary unto us, Col. 2.14. is not meant of the moral Law, in its moral Observation, but of the ceremonial Law, or of the Law as a Covenant of Works, that had a curse annexed unto the not doing of it, which no flesh was able to do and perform, but Christ onely, our surety; his blood hath blotted it out, that we have nothing to do with it, nor it with us. And in that sense Christ dyed to take away the Law; so as we may say with Luther, Lex nostra Christus est. We should know no Law, no command, but Christ. Lex Diabolus est in Conscienscia, where it is predominant in the Conscience. Its Agar, the Bond-woman, which is to be cast out, as opposite unto the Promise and Covenant of grace in Christ, Gal. 4.23.24. Though the Law must not be a Saints Principle, yet it must guide his practise. The moral Law is called, The Tables of the Covenant, Heb. 9.4. which were in the ark, a Type of Christ. In the ark was the Mannah, Aarons Rod that Budded, the Tables of the Covenant: nothing but what is perpetual was in the ark, those signifying( as some think) the Sacraments, the ministry, the Moral Law. After our being in Christ, we are more bound to keep the Law, then before: Grace is a conformity to the Law, as its a beam of the holy nature of God. The strength of sin that lay in the Law, 1 Cor. 15.56. is taken away by the sight of pardon, and satisfaction through Christ; and so the Law becomes as a dead Husband, and we dead to it( that hath no more power over us, as to Guilt, or Obedience) when once we are Married to Christ, our second Husband, by virtue of which Marriage, we bring forth all the fruits of our acceptable Obedience to God; and no other Obedience he owns, but what springs from that match, or union, Rom. 7.1. to the 5. The Law then, as to our practise, was always moral, even in Paradise itself; and what was once moral, cannot be made afterward typical. What more Jewishnesse, or Typicalnesse, in the fourth Commandement, then in the second, Thou shalt make thee no graved Image. The Papists, in oppositions to the Jews, fill all their Churches and Temples with Pictures and Images, falling down before them, and worshipping, as they say, God in them, or by them, to the just scandal of the Jews, and hardening them against the Christian Doctrine. Circumcision was typical, signifying Christ to come, and to die, and be cut off in our flesh; and was properly called, A yoke, by the Apostles themselves, Acts 15.10. and the Urgers of it charged with subversion of the souls of the Disciples, Verse 24. saying, They must be Circumcised, and keep the Law, unto whom we gave no such command. The Law there, is to be understood of the whole ceremonial Law, to the keeping whereof, Circumcision bound then, Gal. 5.3. But for the moral Law, James, one of the principal composers of that Letter, expressly charges the observation of it upon all Christians, James 1.25.& 2.8.9.10.11. and he calls it, The royal Law, The Law of Liberty. For Obedience and Holinesse is the greatest badge of a Christians Honour and Liberty. None is so free as he that lives most by Rule; none so Noble as he that is most subject to the Law of God. But what charge was there ever brought by any Apostle against the Sabbath, for being a yoke, which is given to us for a day of spiritual delights, to be spent in holy rest, meditation, ordinances, and all good works? what more yoke, or Jewishnesse in the rest of the seventh day, then of the first? If the Day was typical, the rest was typical also; and both did end in Christ, as some say, who was Gods rest, and ours too; and so we should have no day of holy rest. A man may be Jewish in imposing too much upon the bare Letter, or out-side of an Ordinance, but cannot be too strict in the spiritual disposition, and bent of his heart in it. Men disclaim the seventh day as Jewish, against which, no Apostle spoken or writ; and yet they will make use of the Jewish Circumcision to prove Infant baptism by, which no Apostle made use of ever to that purpose, but witnessed against it, as wholly abbrogated, and subverting mens souls. In the Old Testament then, the seventh day stands without contradiction Gods holy and blessed day, sanctified, and set a part for a day of rest and holy meditation, and as a remembrance, earnest, and pledge of the kingdom of Christ upon Earth. That time shall be all Sabbath, nothing but Sabbath, Rest, and Triumphing with Christ. This Sabbath points at that, and seals to us that great Sabbath of rest, which is yet remaining to the people of God, 
Sabbatismus. Firmum, id est, Sabbatizandum esse populo Dei, Trem.  Heb. 4.9. The word is, a Sabbatisme, a keeping a Sabbath: The same word is red before the Law, Exodus 16. The Sabbatisme, the Sabbath of holinesse; And after the Law, Exod. 31.15. The Sabbath, of Sabbatisme, holinesse to Jehovah. Ainsworth. The Apostle doth not disprove, disannul the seventh day; but by it he proves, That there is a Rest remaining to the Saints, after all the afflictions and persecutions of this World; a peculiar day of Rest, and Sabbath, after their weary six dayes trouble and toil. The Jewish Doctors say, the World shall continue 6000 years( which shall end with the slaying of the Witnesses, Rev. 11.3.& 10.6.7. as Christ was Crucified immediately before the Sabbath) so our great Sabbath will be, as some hold, the 7000 year of the World, Revel. 20.4. that shall be the time of our refreshment, that shall come from the presence of the Lord,( it may be Christs personal presence) and a time of restitution of all things spoken of by all the holy Prophets, since the World began, Acts 3.19.21. As sure as ever we Celebrated any seventh day, we shall that, a solemn time of rest and rejoicing with Christ; and before then, the seventh day cannot be dissolved. Not Moses, but Paul, makes it a Type, a Type of rest in Christ, and with Christ, and so continue● the authority of it, by making it a Type of rest yet remaining to the Saints. If the Sabbath signify a Sabbatisme to come, it must contiue till it come. If baptism signify the Resurrection of the Dead, it must continue till that first Resurrection, Revel. 20.6. 1 Cor. 15, 29. If the Lords Supper signify our sitting and feasting with Christ in his kingdom, and the great preparation he is making for us against that day, it must also continue till Christ come, Luke 22.29.30. All Gospel-Ordinances signify and seal somewhat Christ is yet to do for us in his own Person, as well as somewhat he hath already done in us by his blessed spirit; they are of that authority left us in the last Will and Testament of Christ, that nothing can dissolve the practise of them but Christs personal presence, 1 Cor. 11.26. and then they shall all be put down. We should be continually thinking, and longing after this kingdom, as Christ hath taught us to Pray, Thy kingdom come: the frequent remembrance of it will beget singular frames of patience, and holinesse, in the midst of all our afflictions, troubles, trials, mockings, oppressions, temptations: We ought to think much of this great and last Sabbath, when we shal remember all our sufferings, with praises, and have a sufficient amends made us for all our indurings for Christ; Every Sabbath should be to us, as if we were already treading upon the borders of this great Sabbath, ready to fit down with Christ in his kingdom, who then will be Sabbath, baptism, Supper, Word, Temple, sun, moon, all to us, Revel. 21.22.23. As for the time of the beginning of the Sabbath, Gods time and order is best, Gen. 1. The Evening and the Morning were the first day, &c. Levit. 23.32. From Evening to Evening you shall rest your Sabbath. After Christs burial, the sixth day at Evening the Sabbath drew on, Luke 23.53.54. Sabbatum a vesper Dei veneris incipit, orto syder● quod Lucifer dicitur, Trem. in loc. Some count from sun set to sun set; others, from Bed-time to Bed-time. Its but equity to give God his full time, which way soever we count. As for that which some do object, That the seventh day cannot be moral, in regard there are some places in the world where it cannot be observed; as where it is altogther Day or Night for a full half year together,( near the North Pole, &c.) it is too frivolous to make an Argument of, and argues a want of better, where a man is ready to take up any light thing next at hand. Where there are not six days to work in, there cannot be a seventh to rest in. In the most part of the habitable world, there is Night and Day, six Dayes, and the seventh. And the right seventh Day, Rome herself,( who yet calls it Dies Sabbati, not Saturni, as shee doth the other Week Dayes by Heathenish Names: and shee probably will be found to be the first that substituted the first Day of the Week.) Rome received it from the Jews, who still keep that Day every where, and when it shall please God to bring them in, they shall bring in with them much light to the Scriptures, to Prophesies, to Ordinances, and to this point of the Sabbath also.   

CHAP. 3.  
NOw let us come and enqure of the New Testament, 
Magnopero eurandum est, ut id teneamus quod semper, quod ubique quod ab omnibus Prophetis,& apostles, ereditum& eraditum hoc vero Catholicum est.  and consult the Writings and practices of the holy Apostles, and of Christ himself, to whom the Legislative Power of repealing and making Laws and Ordinances for his Church doth onely appertain, by virtue of his Mediatorship. Where is the seventh Day abrogated, or repealed? Nay, where is it name, that it is not rather ratified and confirmed, and set apart to holy rest? And the Sabbath in the New Testament every where, will bear no other signification, then that of the seventh Day, at first Instituted by God, which we cannot, with any warrant, throw in, and bury amongst Antiquated, Dead Jewish Rites, when God himself hath so clearly Recorded it. a standing and living command( as we have spoken) in the Decalogue, among things of moral, necessary, and perpetual use. And that command( which no other is) is partly affirmative, Remember the Sabbath day to keep it holy; and partly negative, In it thou shalt not do any work,( that is, any Laborious work, Calling work, six dayes work; for works of Necessity, and Charity, it not onely permits, but commands) where that maxim of Divines hold good, Negativum Praeceptum ligat semper,& ad semper,& in negativis mayor est Emphasis. And it restrains the not doing of any work to that very Day. In it. And God sanctified it; and hallowed it; and blessed it. The force of the command runs out upon the Day; and should a man make any other day of Rest, it were his own day, not Gods. Now our Lord and Saviour Jesus Christ says plainly of this moral Law, Mat. 5.17.18.19.20.21. &c. That he came not to destroy, but to fulfil the Law. The ceremonial Law he fulfilled and abolished: The moral Law he fulfilled and established. 
Lex cessavit in mysteriis, manet tamen in Praeceptis Haymo.  Christ destroys not the Letter of the Law, but confirms it: And that he shows, by putting a more spiritual and holy sense upon the Text of the Law, then the Scribes and Pharisees ever did, or could; who onely restend in the bare Letter, or literal sense of the Law. The Gospel puts a more spiritual Interpretation upon the fourth Commandement, and enjoins a more holy and spiritual kind of Rest, proportionable to the strength it gives, and so we are bound both to the letter and spirit of the Law, as being under the Covenant of Grace, and made partakers of a Divine Nature, Rom. 7.22. 2 Pet. 1.4. Christ calls himself the Lord of the Sabbath, that is, the Institutor, the appointer of it, a Lord Instituting, not Changing. He could easily, with a word of his mouth, have abrogated that day, and set up another in its room, if he had so intended it should be, doubtless he would have given it in charge to his Apostles, either the First day of the Week, when he appeared to them, or some time of those forty dayes after his Resurrection, when he abode with them, Speaking and Teaching the things of the Kingdom of God, Acts 1.3. And after the death of Christ, it is said of those holy Women, Luke 23.56. That they restend the Sabbath Day, according to the Commandement; which, one would think, the Holy Ghost hath purposely name, to let us know, that his mind is still to keep up the Authority of that Commandement, as being yet in force, and to answer the scruples that any might make thereabouts. And Luke 24 1. The first Day of the week was their working day, then they brought their Spices which they had prepared, the day before the Sabbath, Mar. 16.1. Consider now the Apostles practise, and you will find this Day, in a special manner, set a part to Prayer, Acts 16.12. and to Preaching the Word, Acts 18.4. Paul Preached ●very Sabbath, Acts 13.14.15. verses: and the 42.43.44. verses. Acts 17.2. Acts 15.21. For the Jews divided their Law into fifty two Sections, one of which, and a Lecture out of the Prophes, they red every Sabbath, so red the the whole Law over in the space of a year: red those Places, besides many more. Object. They did not allow the Day, onely took the opportunity of that Day to Preach. Sol. That had been too gross temporising, for the Apostles to nourish a Jewish Ceremony, and never to speak against it, or writ against it; It were to charge them with unfaithfulness. They were plain enough in the abrogation of Circumcision, the highest piece of judaism. Paul would have been as bold with Judaizing herein, as he was with Peter, Galat. 2.11.12.13.14. Further, Christ himself Preached constantly on that Day, Luke 4.16.17. &c. The day of Pentecost after Christs Resurrection) pouring out of the spirit, converting three thousand, Baptizing them, adding them to the Church, was upon the Sabbath day, Acts 2.1.26.41.46. and this is the first public Church-meeting that we read of. A Church they were before the death of Christ. Christ was the first Officer. The Apostles the first Members. For they were all Baptized, and received all the Lords Supper, enjoyed all Acts of Communion before Christs Death. Acts 1.4. we read that the Apostles were Assembled together, or Eating together,( that was one special act of Communion in those dayes, Eating together, Acts 2.46. to which also was commonly annexed Prayer and Exhortation one of another) and Christ Personally with them. And it was the last meeting that he had with them, he went to Heaven from that meeting, and it was a Church meeting too,( to show, that he could find in his heart to live and die amongst the Saints; if he would be in any place upon Earth, he would be among them in the Church, as the next best to Heaven; he hath no other Heaven upon Earth) he goes not to Heaven from the Temple( he never owns that, never appears there, after his Resurrection, to show the Abrogation of all Temple-worship, and service) but from among his Disciples and Saints, met together in acts of holy Communion. Oh what enemies to Christ were those Bishops, Minister, Magistrates, that would rob Christ of his delight in this world, hinder and persecute the meeting of Saints, jeering at their acts of mutual love and fellowship. How hath Christ met with them to purpose both in England and Scotland; and broken the yokes of such men from off the Saints necks? again, Acts 1.13.14. we read of another Church meeting, after Christs Assention,( the day the Holy Ghost hath concealed from us, as he hath done the day of his Birth; which if we had known, we might have done with it, as the Jews with the Body of Moses, had they known where it laid: God never giving any command, in the New Testament, concerning any day but one; and would have us know no other,) after they had seen him taken up in such Glory,( even as he shall also come again, to set up his Kingdom in the World, verse 11.) they got together, and continued together in Prayer and Supplication, verse 13.14. We never read of any such phrase as this, asscribed to any first day of the Week. And note by the way, that glorious sights of Christ, makes Saints to c●ntinue in the use of all Ordinances; from seeing Christ ascend, they come to Prayer; they got not above Ordinances, and so they were taught by Christ to do, ver. 3.& 4. and Paul, after that Heavenly Vision, and the immediate sight of Jesus Christ, he is found Praying, Acts 9 11. the highest sights of Christ, engages Saints most to all duty, Men that are off, or above Ordinances, are not under glorious sights of Christ. And we may further note by the way, That in those forty dayes Christ was with them,( teaching them the things of the kingdom of God) he never taught them to observe the first day of the Week, as a holy Sabbath; for if he had, the Apostles in some of their Writings, would have Recorded so special a Law of his kingdom. And also in the same Chapter, we read of another Church-meeting, in the 15. verse, about the Election of a new Apostle, and that with Prayer also. Of all those several Church-meetings, we do not read any mention made of the day on which they were. But as we were speaking, the day of Pentecost, in the second Chapter,( the first Sabbath we meet with in this book) was the day of the first public Church-meeting, of that first Mother Christian Church,( which continued a pure Virgin 66. yeares, before shee degenerated, and had about 16. Bishops, all Jews, succeeding one another, Euseb.) wherein, the Preaching of the Word, and baptism, were publicly administered, verse 41. and that this day of Pentecost was the seventh day, is plain from Leviticus 23.15.16. the Sabbath there mentioned is the day of Passeover,( the same day that Christ Celebrated the Passeover with his Disciples, mark 14.12. Luke 22.7. instituted the Supper, was betrayed, which was the fifth day of the Week) a great Feast of the Jews, Mat. 26.2. Now they were to count from the morrow after that Sabbath or Feast,( that is, from the next day, which was the sixth day of the Week, on which Christ suffered fifty dayes they were to account, and the fiftieth day, would fall upon the Sabbath, or seventh day, the morrow after the Sabbath being to be counted the first of the fifty. So they kept the same Pentecost, with the Jews.  
Thus the Apostles practised, and if the Institution of the seventh day had not continued in force, they would have mentioned the repeal thereof, and laid a prohibition upon the Disciples as to the further observation of it. For that notion of Saint Augustine seems to be harmoneous to Truth, That all Laws merely Jewish, were before Christs death Vivae, at his death Mortinae, after his death Mortiferae; than that great Jewish Ordinance of all, Circumcision, was discharged, Gal. 5.2.3. If ye be Circumcised Christ shall profit you nothing. Acts 15.1.10. those that taught Circumcision, they are taxed by Peter, Why tempt ye God, to put a yoke upon the necks of the Disciples, which neither we nor our Father were able to bear? But no such Character, the New Testament puts upon the seventh day, it not being any appurtenance of the Jewish Church state onely. What new day of Gods appointment, doth the New Testament hold forth unto us, to be wholly observed as a Sabbath of rest? In this seventh, the Old and New Testament both conspire; Et quod antiquissimum id verissimum. Scripture knows no such distinction, as of a Jewish and a Christian Sabbath; the Jews did not observe one day, and the Christians another. The Church at Jerusalem kept the same Sabbath the Jews did; and if they did keep the first day of the Week a Sabbath, then they kept two dayes together, of ceasing from their Callings, for many of them being mechanics, it is not probable that they did open their shops, and work of their Trades upon the Sabbath; and as little probable, that they did Rest wholly from their Callings the day after the Sabbath; we never hear of any difference between the Jews and the Disciples about that point,( onely about two hundred years after Christ, 
Euseb.  there were a sort of heretics in palestine, called Archontici, which referred the Creation of all things unto many Powers, they said, the Sabbath was the God of the Jews, and that the devil was the Son of the Sabbath,) if the Apostles dayes had afforded any dispute of that kind, we should have had an account of it, as well as about Circumcision, Acts 15. which was merely Jewish. If ever the Brethren had scrupled at it, it would have come into debate in that counsel of the Apostles; had the Brethren not observed it, the Jews would have found fault; for so supers●itious were they of that day, that they questioned Christ and the Apostles but for plucking the ears of corn upon that day, Mat. 12.1. And St. Luke Acts 1.12. makes mention of a Sabbath dayes journey, which was about two short miles, it not being lawful to travel further on that day, they so observing it, Ex veterum Traditione. Luke makes use of it to describe the distance of place, but doth not reprehend it as a Jewish error. Christ, Mat. 24.20. bids them Pray, their Flight be not in the Winter, nor on the Sabbath. The Winter is unfit for flight; the Sabbath was appointed of God for holy rest; those would be agravations of their tribulations. He doth not tell them of the change of the Sabbath after his death, but confirms it; for Jerusalem was not destroyed till about forty yeares after. And the apostle Paul, Rom. 14.5.6. discoursing onely of the six dayes, prefers not the first day of the week before any other of the fix, being all equal of themselves, every week day a working day; neither doth he there lay down any thing against the rest of the seventh day, which all acknowledged, and preferred above other dayes, in regard of that authority Gods command stamped upon it. Col. 2.16. he dashes out Jewish Holy dayes, New Moons, Sabbaths,( festival ceremonial Sabbaths) which were of Gods appointment also, as proper for that Church state; but he keeps off from the least reflection upon the Sabbath, as a perishing figure, he derogates nothing from it; and if he had received any order therein from the Lord, he would have delivered it to us, 1 Cor. 15.3.( for whatsoever Christ commanded, the Apostles taught and practised, Mat. 28.20.) and in the fourth v●rse of that Chapter, he speaks of the very day of Christs Resurrection; but doth not in the least, hint any thing to make it a Sabbath, which he might fitly have done here, if it had been the mind of Christ. And where be expressly names the seventh day, Heb. 4.4.( the very last place where the s●venth day is name) he is so far from detracting fr●m its authority, or from declaring it null, and antiquated, that he names it with its first institution-character, and gives it the same title it had at first, Gen. 2.2. and this in his Epistle to the Hebrews, who were the great observers of that day; which if it had been changed, or its Authority worn out of date, he would not have omitted to have instructed them therein. But where is the special character of a Sabbath, that Scripture doth any where set upon the first day of the week? Christs Resurrection, his Appearing, breaking Bread on that first day, will put no such signal mark upon it; whereas in all the Evangelists, and Acts of the Apostles, you shall no sooner meet with a Sabbath day, but ye shall find Christ and his Apostles doing some work suitable to the nature of that day; but never changing it into a Working day. Yea, as God in the sixth day finished his work, Gen. 2.1. and restend the seventh day, and blessed it; so the Lord Jesus in the sixth day( being the day of his suffering) pronounced concerning his work of Redemption, John 19.20. It is Finished. He beholded with infinite contentment, even from his cross Dying, all the work perfectly done, f●lly completed in reference to our salvation( He who was Innocency itself, he hung upon the three, as the great Malefactor, in our stead, Lu●e 23.33. but he saw than and there, all fully discharged, and acquitted, whatsoever in Heaven or Earth might accuse or arrest us, as God the sixth day looked over all his work of Creation, and say it was good, Gen. 1.31. so did Christ also his work of Redemption;) this was about the beginning of the Sabbath, the ninth hour of the Day( the time of Sacrifices, then dyed Christ the great Sacrifice, for our sins, and put an end to all legal Sacrifices, Heb. 10.10.11.12.13.) the Sabbath drawing nigh, Lu●e 23.54. Thus the seventh day he restend in the Grave, he restend from his suffering, dying work, as God did from his Creating work. So that if we judge any Sabath of rest to be kept, its safest to keep to that which Christ and the Apostles did observe; unless we imagine( as some do, who are not satisfied with the Authority of the first day of the week, as being simply of Divine Institution) that much lies in the Churches Power, 
Calvin. Peter Martyr  to appoint any day of the week for a Sabbath, and will rather appoint any day, then the seventh, fearing the Jewishnesse of it. Others say, every day should be a Sabbath. True we should carry every day a Heaven, a Sabbath about in our hearts. But we must not confounded things that God hath made distinct. God hath distinguished between the six dayes, and the seventh, as he hath between the Night and Day, for labour and rest, and we must distinguish where God doth.   

CHAP. 4.  
LET us consider those Scriptures which bear the principal authority upon the consciences of the Godly, viz. The Resurrection of Christ upon the first day of the week, his appearing to his Disciples upon that day, John 20. breaking Bread upon that day, Acts 20. making Collections upon that day, 1 Cor. 16. and the Lords day, Rev. 1. Let appeal be made to Scripture, the judge of truth, before which, all cases of Conscience must be brought and tried, whether all those places laid together, do carry the force of a command for the solemnizing the first week day, or the change of the seventh. God never repealed any act, for any Jewish Ordinance, but if he intends to su●stitute another in the room of that, he draws up a new one, in as clear and express terms in the Gospel: and its a word of command from God, which makes an Institution; this the first day hath not. God commanded Circumcision, baptism, Supper, Preaching, Praying, and so Sabbath, with his own mouth, and example; but he is silent, as to any command for the first day, or the change of the Sabbath Master shepherd( that precious Minister of Christ, 
Thes. Sabbat.  and glorious lamp of the Sanctuary) makes Christs Resurrection the main Argument of all, for the change of the day: but where doth the Scripture make it so? Why the Resurrection of Christ, more then Christs Birth, or his Assention, or his Death, or his lying in the Grave, where he kept the seventh day in the rest of his Body? Psal. 16.9. when also his soul restend in Paradise, Luke 23.43. even as Adam was the first seventh day( according to the judgement of some) cast out of Paradise; for he was not intended to be the Person that should give us rest, but the second Adam, he was to be the undertaker, to bring us to a better Paradise, a better Sabbatisme, from which we could not fall, as Adam did, and we all in him, Rom. 5.14. Christ never intended the first day of the week should be kept in remembrance of his Resurrection, if he had, he would haue told us, John 14.2. for he tells us all he intended, John 15.15. he hath concealed nothing from us, but hath given us command as concerning every thing, John 15.14. The Sabbath indeed may be a sweet memorial of Christs rest in the Grave,( thither he carried all the sins of believers into those chambers of death, and there shut them up for ever, never to come forth, or rise any more) so also of Gods rest in Christ, being well pleased in him, as having finished all his work, and so pleased him to the heart, as a complete, exact performer, Mat. 3.17. But God hath appointed other special Ordinances of the New Testament, wherein we celebrate the remembrance of his blessed Death, and Resurrection, 1 Cor. 11.26. Rom. 6.3.4.5. Col. 2.12.13. 1 Cor. 15.29. In baptism( not sprinkling) we do profess and aclowledge, 
Non solum propter remissionem peceatorum Baptizamur said propter Resurrectionem carnis nostrae, Hier.  that Christ was Dead, butted, and Raised again from the Dead the third Day, and that we shall rise at the last Day, in the same bodies, to reign with him. In baptism we also profess, that we are dead with Christ, butted with Christ, having all our sins forgiven; quickened with him, risen with him spiritually in our own persons,( as well as representatively in his Person) and that through the Faith of the operation of God, which Faith is begotten in us by the same operation, power, and omnipotency of God, that Christs Resurrection was made of, and so no common work; but even like as Christ was raised up from the dead by the glory of the Father, we also should walk in newness of life: Thats the end of all baptism, and so doth respect a new creature, one already raised from the dead, and none else. We may demand also by what warrant is Christs appearing to his Disciples, John 20. made a ground of Institution for the first day. John 21.14. its said, This is now the third time that Jesus shewed himself to his Disciples; and if it were the first day of the week, they had not yet learned to keep it for a Sabbath, for they were then fishing at the Sea of Tiberias, verse 1. he appears to them in their very Calling, showing, that he blesses, and sanctifies our lawful Callings and Labours, and that we should expect the presence of Christ in them, and so carry in them, that they may become Ordinances of conversing with Christ; and we are never right in them, but then: he teaches not his Disciples to give over their fishing Trade, but gives them his presence in it. Its the command of Christ, to be Diligent, Holy, Heavenly in our Calling. We are not to throw away our Callings, as some monks, friars, and others do. I remember a Story, I take it is of St. Anthony; he lived an hermit in a Wood, devoted to Prayer and Meditation; of which being proud, an Angel appeared, bids him to go to such a town, and he should find a cobbler a far more holy man than he. Which he did, came, and found the cobbler hard at his work, working and speaking sweetly of Christ, working and breathing out Heaven, such a tincture of glory upon his heart, so excellent in Prayer and Conference, that he returned ashamed of himself, and ever after more low in his own eyes. He exercised more grace at his awl, than St. Anthony at his Altar, and shamed his solitary Pride, with his poor honest Trade. Its a Popish Legend, yet may be of great use to us. For that meeting of the Disciples, John 20.19. it is not Recorded that it was to sanctify a Sabbath; neither is any mention made of what they were doing,( though its probable they were Eating, mark 16.14. and Praying, and Conferring together; for such good company could not be idle) onely it was at Evening,( it may be after their dayes work, for Mary brought her prepared Spices that day to embalm the Body of the Lord, and so to manifest her love, which was a custom among the Jews, John 20.1. mark 16.1. as a week day, which she forbore to do on the Sabbath, Luke 23.56.) and the doors were shut where the Disciples were Assembled, for fear of the Jews( as is wont in times of Persecution) nothing of a Sabbath is here expressed; ●ea, the Disciples, were scarce well persuaded of the Resurrection, Mat. 28.17. till that breaking of Bread, Luke 24.29.30.31. and till he shewed them his hands and side, John 20.20. and ver. 26. after eight dayes, which would fall upon the second day of the week. If the first had been meant, it would have been said, after seven dayes, that first day being not to be included in the number. doubtless he appeared upon other dayes to his Disciples during the forty dayes of his abode upon Earth, and not upon first dayes onely; but that he appeared unto them the same day he arose, and so soon almost as he was out of his Grave; it argues the great love of Christ. And by the way, we may take notice, That that is the right way of Reading the Gospel, when we can Spell Christs love out of every Syllable of it; otherwise its but carnal reading, though we should see the Person of Christ never so glorious, and should not see him as he is clothed with love, it would but make a carnal sight of him; it shows his great love, that he could not stay long from his Disciples; he knew they would be doubting, and questioning, and unbelieving, and apt to be troubled, and he did not love to have them in such frames, he considers the weakness of their natures, and longs to have them satisfied: Both before, and after his Death, he expressed abundance of tenderness over them, as poor weaklings, that could not bear much, and therefore he casts now this first day of his Resurrection to meet them three several times: Fi●st the Women, Mat. 28.9. who shewed greatest love and affection to him, both at his Death and burial, Luke 23.49 55.56. then he meets two of them in another form, walking into the country upon the same day, Mark 16.11.& Luke 24.13. And then he appeareth unto the eleven as they sate at meat, Luke 24.26. John 20.19. so tender was he, that he was troubled, to see a troubled thought in them; and to satisfy them, he would have them to handle him, verse 39. and when that would not satisfy, he would eat a piece of a broiled fish, and a hony comb with them, ver. 42.43. And he goes yet further, without which, all the rest had been nothing, he opens their understanding also, verse 4●. he never leaves them, till they are fully satisfied and assured. In like manner he deals with all the Saints, in all their do●btings and questionings; he will have them believe, and be satisfied, before he hath done with them; they shall know him in distinction, from any Spirit or 〈◇〉 whatsoever. And when he comes to take his leave of them, ver. 50.51. he doth it with the same word that he first pronounced, Mat. 5.2.3. blessing of them, lifting up his hands and blessing them, and went to Heaven with blessings in his mouth, as if he would assure them, that it should be all his work in Heaven to bless them. But if his Resurrection, o● Appearance, had been grounds of the Institution of a New Sabbath, Christ would have been plain, and open-hearted with us therein,( as his manner is to be in all Gospel-Institutions) and not have left it to our Ignorance, and presumption to order. Let us examine that 20 of the Acts 7. and we shall find that neither it will be powerful enough to constitute a Sabbath, it was onely an ocasionall meeting, Paul then being ready for to depart on the morrow. All circumstances agree in the proof of that. The Candles lighted, ver. 8. Eating, and then again Speaking until day-light, and that Eating was about Midnight, ver. 11. It must be proved, that the Disciples were together all that day Preaching, Praying, and Sanctifying a Sabbath. If Paul had Preached that day, its not likely he could have continued all Night Preaching also. And if they had been in Ordinances all day, it is not probable, they could, or would have continued all Night too. So that this place proves rather the contrary. Worthy Master Perkins, 
Cases of Consci. cap. 16.  useth this as one Argument to prove the Sabbath to begin at Morning ●s whereas the Jews commonly held the natural day to be from Sun-set to Sun-set. What Argument as to the day or time of the Sabbath can be drawn from this extraordinary Preaching all Night, and Eating than? Paul doth not keep this as any part of a Sabbath, but desires now at his parting( and words than spoken use to stick closest) to vent his heart fully to them, he chooseth all the Night to do it in, to manifest his abundant Love and desire towards them. And that Eating there, spoken in the seventh and eleventh verses, was not Eating the Lords Supper; for in no place this Phrase Fractio Panis, breaking Bread, is taken for the Lords Supper. The first place where that Phrase is used, is Luke 24.35. and hath relation to mark 16.14. where he Appeared to the eleven as he sate at Meat; the same Phrase is Acts 2.42. and the 46.47. v●●. they did eat their meat together with singleness of heart,( which shows the pleasant union and order among those Primitive Christians, who were as Zebulon, keeping rank, and not of a double heart, of a heart, and a heart; but d'un caeur entier, of a Heart all of a piece, 1 Chron. 12.33.) and gladness, praising God. The daily and ordinary frames of these first Christians. The like Phrase is Acts 27 35. but the Lords Supper is no where recorded, but commonly both Elements are expressed, 1 Cor. 10.16.21. and 11.23.26.27.28.29. Math. 26.26. Mar. 14.22. Luke 22.19. and for the most part what signification any Phrase takes upon it where first name, the same it ret●ines afterwards. Breaking bread, where first name, signifies common bread. The first day of the week, where first name, mark 16.1.2. Math. 28.1. signifies a common week day. The ending of the Sabbath, was the beginning of the week, or of the six daies wherein they were to labour. The Scripture calls it a week day, a labouring day, and therefore not a Sabbath. The first week day, in distinction from the Sabbath: So baptism, where first name, Mat. 2.6. was administered to such as did repent, and confess their sins, and still remains to be the right of no other. The Lords Supper we find first administered upon a week day at Evening after the Passeover: and so the Apostles and Primitive Churches, used it upon any day of the week, though its probable, ordinarily upon the first day( after their Sabbath) at Evening; and they could bring an Ordinance Spirit, even from their very Trades and Callings to it; which should not hinder us, but fit us for spiritual duties. Tertullian saith, Moris erat convivari,& celebrare Coenam Dominicam. And if they had the Lords Supper, after their love feasts, then they had it daily, Acts 2.46. Acts 6.1.2. we read of daily breaking of Bread, a daily Ministration, referring perchance to those daily Eatings together, which were usual when they Assembled together, Acts 1.4. In the margin, its Eating together. Augustine hath a saying, Quotidie accipere Coenam Dominicam, nec laudo, nec vitupero. Ambr. Per singulos dies offerimus, at una est hostia semel oblata, non multae. It seems those Primitive Christian, kept those Agapae on week dayes usually; and in some places, they had the Lords Supper every Sabbath; in some places more seldom; In some places they celebrated it with the Lords Prayer onely; In other places with one onely Prayer, in form of a Thanksgiving, or a hymn. Writers are uncertain. Nothing is certain, but the Scripture; when men have left that, they have been forced to go to miserable Tradition, which whether will it carry us, like an Ignis fatuus? Harum& aliarum ejusmodi disciplinarum, si legem expostules Scriptutarum, nullam invenies. Traditio tibi praetendetur auctrix, consuetudo confirmatrix,& fides observatrix, Tertul. de Cor. mill.& consuetudo pro lege suscipitur, ubi deficit Lex. Paul, 1 Cor. 11.26. As often as, &c.( In the Institution, it was Bread broken, not cut at all, they used not several gestures, but one, sitting all the while, in a Supper posture, and so covered,) its like they had it very often, 20. ver. When ye come together; he doth not stint or limit them to any time: If he had meant that, he might easily and fitly have put in, When you come together the First Day of the week. Onely he saith, The same Night in which Christ was betrayed; but no command extant, for binding that Administration to any set day onely; for any day of the week there may be Preaching, Praying, and also the use of baptism, Supper. So in the Primitive times, Preaching was daily work, both in public and private, Acts 5.24. daily Communion, and Eating together, Acts 2.46. daily searching and examining the Scripture, Acts 17.11. daily di●puting and reasoning of Scriptures, Acts 17.17.& 19.9. But that ever the first day of the week, was wholly solemnized, and spent in Preaching, and Praying, and Church-meeting,( as the Sabbath was, Acts 2 1. Acts 16.13. Acts 13.44.) we no where find registered, the New Testament keeps us onely to a seventh day; and no other day sta●ds upo● Re●ord, for a day of rest and cessation from labour. Neither will that place, 1 Cor. 16.2. help more to the creating the first day of the week, a holy rest. Upon the First Day of the week, let every one of you, &c. it is not said, Upon every First Day of the week, neither upon the First Day of the week when they met together: Neither at the Evening of the First Day of the week, when commonly they met: But, Upon the First Day of the week. The original is, In primo Sabbatorum. The same Phrase Math. 28.1. there is both Sabbath, and First Day, name. Gr. One of the Sabbaths, or of the week. A Sabbatho tota septimana, ob eximiam dignitatem denominat●r prima Sabbathi. Secunda Sabbathi, &c. Jun. In the First of the week: One gives a reason of it thus, ( Quia licitum non erat Judaeis Sabbathis tractare pecunias) the Jews would not meddle with money on the Sabbath, and therefore he bids them the first day, &c. It might be in the Morning. The first work they should do in the week, was a laying by the Lords Penny, as we may call it. They should begin their weekly employment, with a dedication of somewhat of their substance first to God, with an holy offering of what they had to the Lords use. And this is a more Gospel-way for all Church uses, either for maintenance or relief, than that levitical, now papal way of tithes, the scandal, cloud, and debasement of the ministry. By this Homage-penny to Heaven, they were to aclowledge, that they held all of Christ, and from him expected a blessing upon their labours. As under the Law, the first fruits ●●d sanctify 〈◇〉 ●●e re●t; so this, an earnest-penny that all their Weekes gettings should be at his service. That they were not to labour so much for their own, as Christs use. A sweet lesson for Christians. sabbath-days refreshments should leave behind them generous frames of spirit in us, towards our afflicted Brethren, or others. The duties of the first Table, should prepare us for those of the second. When God hath been bountiful to us, we will be bountiful to his, and will express it. The first day of the Week, &c. let every one of you lay by him in store, Apud se seponat, recondens ut thesaurum, saith Beza. Domi suae seponat,& servet quod venit in manu●, 
French Translation Chacun de vous met à part pure de●ers voy.  saith Tremelius. By him in store: Every one should lay by at his house in store, according to his ability,( somewhat for the relief of other Churches, to be ready against Paul came, to be given to him, or others, whom they would appoint) or the value of his estate, not of his Incomes that Week. For its possible some Weeks might make one a great loser, and then he should lay by nothing, who yet may have a standing Estate. He doth not bid them to bring it, and cast it down at the public Church-meeting; what Scripture for that practise? It seems to be 〈…〉 not so suitable to the Gospel, Math. 6.1.2.3.4. Christ would have all ways avoided, by which vain-glory, hypocrisy might creep in. Religion acts best in secret, when onely under the Eye of God Reduce Church-collection● to their first Institution, Acts 4.32.34.35.36.37. ver. and 6.2.3. we shall find the money brought and laid at the Apostles Feet, and Deacons were chosen for the receiving and distribution of it, men qualified with gifts and graces of love and edification,( as the meanest Church-Officer must be) who had the world under their Feet, free from all blemish, suspicion of covetousness. Laying it at the Apostles Feet implies a more secret and private way of gift. So here, Lay by him in store, &c. It seems not probable that they did use so publicly to make their Collections, being that some Heathen Persecutor might come in and observe them, and by their freeness and bounty, have taken an Estimate of their Estates, and brought danger and incovenience upon them. For many Christians were convicted for their very Estates. And its likely this was to be a large and free Contribution, which was to supply such a necessity. Therefore he bids them lay by, that they might have it in readiness. But why the first day of the week? The holy Ghost speaks not a word in vain, every word hath special reason and weight. The First day, because following the Sabbath,& so more fit for acts of charity& benevolence than ●ny other day, they being newly come out of Ordinances, and having yet the sense of their sweet Communions the day before fresh upon them, and not yet so taken up with their employments in the world, wherein men are apt to lose the sense of others afflictions. But that this first day here implies a Sabbath, and Collections to be made than and there in the Church, at the Supper,( this being onely an occasional Collection, not constant) I see not. Paul telling us how Christ Institutes the Supper, 1 Cor. 11.23.24.25.26. prescribes nothing as to any Collections, either at, or after the Supper. I should desire as much a conviction of the least Truth, as of the least sin. In this matter I would not much contend, knowing much may be said to prove, that matters of order and conveniency lye in the Churches Power: But its safest in every punctilio, to keep strictly to the clear Rules of Scripture. For Antichrist at first invisibly stolen in, in very little and trivial things, which seemed indifferent, and to lye in the Churches Power. Neither will that Revel. 1.10. prove what they intend by it; that Phrase is but this once name in all the New Testament. Could any prove this was the first day, yet it is not Christs manner to commend to us a practise of so great importance, as a Sabbath, by one single witness, Mat. 18.16. 2 Cor. 13.1. 1 Tim. 5.19. but how proved that it was the first day of the Week? The Sabbath may be called the Lords Day, or Gods Day, mark 2.28. he is called, Lord of the Sabbath; he appointed it, and observed it in his rest, both at his work of Creation, and Redemption: And if History may be given credit to, John at Ephesus kept his Easter on the Sabbath day. But rather, the Lords day, from the Lords special act of revealing high and hidden things on that day; so great things in the Scripture usually are denominated, Isay 2.3. The mountain of the Lord, Isay 51.3. The garden of the Lord, Isay 53.1. The arm of the Lord, Isay 61.2. The acceptable year of the Lord: So the Table of the Lord, the Cup of the Lord, &c. So we call that manner of Praying, Math. 6.9. the Lords Prayer, for the excellency of the matter and method. Its called the day of the Lord, from some special discovery of Gods power, greatness, love, and mercy towards the creature, Isay 2.12. Joel 1.15. Zechar. 1.17. Zechar. 14.1. 1 Thes. 5.2. This was that last Revelation, and we are to expect no more Revelations now, having the Scriptures: he saith, He was in the Spirit, &c. he saw, as it were the day of the Lord, the new Heaven, and new Earth, the Heavenly Jerusalem, chap. 21.& 22. He was so transported in his Spirit, in such a Heavenly trance, as if he had been on the Lords day,( which shall be that great and last day of the World, and the most glorious that ever was) as Ezekiel was, in the Vision of God, in the Land of Israel, and saw the frame of that City, Ezek. 40.2. Every day should be to us, as if we were on the Lords day, beholding Christ, and reigning and triumphing with him in his kingdom: especially such frames become Sabbath dayes. Lay the weight of all those reasons together, in the balance of the Sanctuary, and try if they will all make up the force of an Institution of the first day of the week, or amount to the abrogation of the seventh: What ever we at this day do ground our practise upon, we may according to Scripture say, Ab initio non fuit ita. Truth however it may wear sackcloth for a while overpowered with the Majority of voices, yet it shall recover strength, and be clothed with its Primitive lustre and glory, in the Consciences of Saints, notwithstanding all the subtle ways and arts, which Antichrist hath used, to deprave and disfigure Truth.   

CHAP. 5.  
FOr he hath used, for these many Generations, to force and obtrude upon the Consciences of men, his dictates, as infallible Rules, Oracles inspired from Heaven, and so having blinded the world, hath set up himself in the Throne of God, and in the Consciences of men, and exalted himself above all that is called God; and hath taken upon him to Institute and appoint holidays, festival dayes in the Church, to be equally observed as Gods Holy day. Nay, the erroneous Consciences of men, are made apt to believe, through very long custom, That more observance is due to them, than to Gods day, who hath taken to himself but one out of seven, and commanded us to labour the other six. This is that little horn who hath destroyed the fourth Commandment,( for the Romish Church have adulterated the very Letter of the second and fourth Commandement most wickedly. They read it, Remember to sanctify the holy dayes; meaning their holy dayes) both in the negative and affirmative part of it, and so hath undertaken to change times, Dan. 7.25. And we shall find his finger first in the change; for as all the Vessels of the Sanctuary, were carried into Babylon; so have all the Ordinances of Christ been more or less adulterated, corrupted under Antichrists reign; and this of the Sabbath among the rest hath suffered. It was a very Ancient, and almost one of the first Controversies that we read of in History. Fox Acts and Monuments, fol. 48. tells us, how Easter Day, was anciently kept upon the Sabbath, or seventh Day. But one Hermes, reputed to be Pauls Disciple, having had a revelation, That it was to be kept on the Sunday;( so the Heathens called it, Dies Solis. Rome first the Dominica.) pus, then Bishop of Rome, Decreed, That it should be accordingly observed in all Churches under his Jurisdiction. And fol. 111. he relates a very hot contest, that was between one Wilfride a Bishop, and one Coleman Arch-Bishop of york, before Oswie King of Northumberland, then present at that dispute, which was about the observation of Easter Day. Wilfride alleged, that St. Peter at Rome, kept Easter Day the Day after the Sabbath: Coleman on the contrary, he answereth, That St. John kept Easter at Ephesus the 14. day of the first month, which was the Sabbath; both were exceeding hot and stiff in their opinions. At length the King concluded with Wilfride, saying, you both agree on this, That Peter had the keys left him, and I will not displease Peter, the doorkeeper of Heaven, lest he shut me out when I come to Heaven Gates; and with this simplo Argument, satisfied his Conscience; and Colemen being discontented, left this kingdom, and went into Scotland. Socrates, Schol. lib. 5. cap. 21. plainly affirms, That all the ancient Christians kept their Easter Die Sabbathi; and that all the People throughout the world, do receive the holy Mysteries every Sabbath day, except the People of Alexandria and Rome, they on the Sunday. The Sabbath( it seems) was generally observed by the greek Churches; Sunday by the latin. Fox Acts and Monuments, fol. 47. reckons its descent chiefly from Rome, though to this day, Rome keeps the name of the day, and calls saturday, not Dies Saturni, after the Heathen, but Dies Sabbathi, after the Christians: The same likewise doth our Parliament records. Socrates saith, that some observed both dayes. And Augustine in Psal. 33. in titulum, hath a passage, that implies some such custom among the latins, Titulum Psalmi hujus exposuimus in nomine Domini nostri. Quoniam crastinus dies Dominicus est,& debemus vobis sermonem, differamus in crastinum, ut Psalmi textum libenter audiatis, To day, saith he, we have expounded the title of the psalm, because to morrow is the Lords day, we will let alone speaking of the Text till then. Some affirm, that the Heathen by the light of nature, observed the seventh day, which was their Dies Saturni. So purchase pill. fol. 17. Aretius saith, Saturnes day was sequestered from Martiall and Civill affairs, and esteemed a day most fit for Contemplation and Devotion. And Fox fol. 48. B. 30. saith, that dionysius a suspected Author, is the first that mentions the keeping Sunday Holy; whereof we find no mention in ancient Authors before his time, except in Justinus Martyr, who saith, That the Christians had two times of solemn meeting, which was either to Baptize a new Convert, ( not sprinkle an Infant) or to keep the Sunday; which was hallowed by Christian men for two reasons; because upon that day God made the World; and upon that day, Christ shewed himself after his Resurrection. When men leave the Viam lacteam of the Scriptures, no wonder if they wander up and down in uncertainties. precious Master shepherd, Thes. Sabbat. part 2. complains, that of all practical Points, he found this most full of knots and difficulties. Bellarmine and the Rhemists, ascribe it most to Tradition, which they feign apostolical, on which they father all their forgeries. Holy Calvin and Peter Martyr, gives much power to the Church in constituting one day in seven, as not being tied to observe one onely, as any one in seven. Others there are, that give it full apostolical Institution, not seeing so clearly into custom,( bread up, and nourished in their Consciences, an infirmity incident to all of us, as is too evident in some Brethren in Scotland, whom yet we dare not but account highly of in the Lord) not so considerately, and impartially examining the Scriptures, to which their judgements should bow, which they have with too much facility prostrated to schoolmen and later Writers. For what Apostle, or Evangelist ever made the fourth Commandement, or the seventh day, which was before the Law, to be partly moral, partly ceremonial; or can any such distinction, or any thing that bears any tendency to make it ceremonial, be found in all their Writings? Or where was the Dominica once mentioned in the Acts of the Apostles, or Records of Writers most ancient? unless those who are suspected justly, and into which many things have been foisted by the Roman Clergy, who have so bemudded the very Fountains of purer Antiquity, that little clear, or sincere, doth run down unto us; onely the holy Scriptures, Gods own Records( of Love and Mercy in the Covenant of Grace made with Christ for us) he hath taken care to preserve undefloured, untouched from the violation of men. These onely we must stick and submit to, therein God hath sufficiently instructed us what will please him in his own Worship, without being beholden to mans invention to model new things, or raking in the puddle of human Writers; and in all points of difference whatsoever, we must keep men punctually to the Scriptures, and question what authority they can show us from thence. If he enjoins a day of Rest, its presumption in the best of men to make holy another,( as a constant seventh day; but dayes of public Thanksgivings, Humiliations, should be kept as Sabbaths to the Lord) unless Apostles had received it from Christ to deliver to us. It were to be wished that the names of Baalim, Hosea 2.17. were taken out of the mouth of this Nation, to be remembered no more, and we and our children, taught a purer language. We may stand upon the least punctilio in Religion, so the main( tenderness and Love to Saints) be respected. The language of Babylon doth not become the children of Jerusalem. Its unquestionably best, to name dayes as God doth; the first day, the second day, the third day, the fift day, the seventh day. And so first month, fourth month, seventh month, eleventh month, twelfth month; and not after the manner of the Heathen,( they Worshipped the Planets as Gods, and honoured them with the naming their dayes by them, and doing special worship to them upon those dayes, imagining each of them to play the god his day about) Dies Martis, Dies Luna, Dies Jovis, Dies Veneris. monday, Sunday, Thursday, saturday, &c. January, February, June, July, August, &c.) or of the superstitious Papists, christmas, candlemas, Martinmasse, Alhallowmasse, Lent, place, and I know not what other fopperies, the profane observation whereof, is happily taken away by this Parliament. Other Ordinances there are, wholly almost lost, or much defaced by the praevalencie of Antichrist,( and as he more fully shall be discovered, so they shall come nearer to the lustre of their first Institutions.) as the holy kiss, 1 Cor. 16.20. 2 Cor. 13.12. which was used by the ancient Christians, either when they met one another, to manifest to the Heathen( enemies of the Christian name) the singular love they bore to their fellow Christians, and that they durst own them in the face of enemies; or it may be in public, either before or after Prayer, Love Feasts, Lords Supper, as a token of perfect unity, love, conjugal affection, and singleness of heart, free from all prejudice, 
De Orat.  jealousy and malice. In Tertullians time it was used among Christians, he calls it, Vinculum pacis, signaculum orationis,& quae oratio vel communio cum divortio sancti Osculi integra. So anointing the sick with holy oil, hath a plain Institution, James 5.14. which the Pope, Saint Peters Ape, hath turned into extreme Unction, and a Sacrament. I have heard of some godly, who have known it practised upon some sick with a blessing, and recovery of the party. Trapp. come. Rom. 16.16. quotes Mr. Edwards, saying, the Independents at Arnhein in Holland, propounded this kiss of Love to be practised among them, and anointing with oil, and singing hymns by one; blaming the holy endeavours of those Saints, to revive those Ordinances in their practise. So psalms, hymns, spiritual Songs, they were in the Primitive Churches, Gifts of the Spirit; as Prayer and Interpretation were, 1 Cor. 14.26. a psalm is mentioned, as performed onely by one, as Doctrine, Revelation, Interpretation was, there must be edification in it, and so it must be a gift. That they had Translated psalms, and one Reading, and than all the rest of the Church to sing, will be somewhat difficult to prove; and that they ought to prove, who would impose any set form of psalms upon others, as an Ordinance of J. C. Colos. 3.16. they should be so richly fraught with the Word of God, it should inhabit in them in such variety of wisdom, that they should be able to teach and admonish one another every way; yea, so as to be able to translate any word of God into an hymn, a psalm, or spiritual Song, in their hearts first, and than pronounce it, from the power of that inditement. Gifts I say, they were either publicly exercised, as in that place; or in a more private way of duty, as Ephes. 5.19.( they should be so filled with the Spirit, as to speak all in psalms, and hymns, and spiritual Songs,( praising strains) not Songs in verse, but such as are the immediate inditeting of the Spirit in the soul, tuned by Christ. And that way of singing psalms in the heart, every Saint in some measure hath the skill of,) James 5.13.( as affliction is to ease itself by Prayer, so those holy ebullitions of Heavenly spiritual mirth, are to burst out into psalms. psalms imply an inward frame of praises in the heart, and a suitable expression in words by way of a gift, to beget the same praising frames in the hearts of others. Hearts of Saints are quires of praises; full of bublings up, and enditings of Heavenly Modulations, Psal. 45.1. which makes them like little Heavens) but which way soever used, whether in the Church, or alone; spiritual Gifts they were, not red psalms, musically sung, as in the Romish Church, or Poetically Translated into metre, as among us Protestants, invented to supply the defect of that gift of spiritual Songs, as formerly the liturgy, or Book of Common Prayer was brought in, to supply the defect of a gift of Prayer. psalms are spiritual and heavenly rejoicings, conceived in the soul by the holy Ghost, and exspressed by speaking, as Luke 1.42.46.47.& cap. 2.13.14. they did not sing in any poetical way. Those ancient psalms and hymns of the O.& N. Testament, were the immediate breathings of raised inspired souls, filled and transported with the admirings of Christ, and rejoicings in him; as of holy Mary, Elizabeth, Zacharias, Simeon: so Paul and Silas being merry, and rejoicing in the Lord with chains on their heels, Acts 16.25. they prayed, and sung; as they prayed, so they sung,( by a gift of the Spirit) not set forms, not Reading, either of the Lords Prayer, or Davids psalms, that was too much below the gift of the apostolical times. Some were wont formerly to say, Is not the Lords Prayer better then any of our own making; can any Prayer go beyond that? We never read that ever Christ or the Apostles used it; onely he shows the manner of Prayer, much heart, few words. Long Prayers have, for the most part, great hypocrisy, especially before others, unless the soul be under some strong gales of spiritual assistance, as oft a Saint will find he cannot give over, he cannot get away from Christ, he is so well heard; and when he is gone, he longs to be at it again. Christ puts words into our mouths, to show, he loves Prayer, and will as certainly grant it, as he hath bid us Pray; but bids us not to Pray the very Words. I do not believe that ever the holy Ghost did Pen the Book of psalms, or Solomons Song of Songs, or Christs Prayer, Mat. 6. besides many other Songs and Prayers, to be set forms, for than we should never use any other Prayer, or praises, they being absolutely the best, better than any man breathing can make; they are not set us as forms, but as Rules, and copies for all our holy breathings. What edification, admonition, doth such singing afford, which the reading of the Text in Scripture( which is an undoubted Ordinance of God) doth not afford better and richer. Mary and Elizabeth edified one another by their songs, Luke 1. they did not sing the same song, neither did they sing together; they were Songs indicted in the Heart, from the present sense of mercy. We may make Ordinances to ourselves,( as oft we do spiritual enjoyments, form glorious Images, and Idaeaes of things in our fancies, and set up apprehensions of Christ in our own hearts) and think them to be real. No warrant will be found in the Gospel, for set composed psalms, more then for set composed Prayer; for singing in metre, more then for music, which was used in the Temple, and under the Law. The first Song we read of, was Moses, Exod. 15. and that was with music, ver. 20. In the Temple there were singers on purpose employed Night and day, 1 Chron. 9.53,& 15.16. they had their Instruments also appointed, ver. 19.20.21. and Robes of fine linen, ver. 27. 2 Chron. 5.12.13. Many of these Titles of psalms are directed to Masters of music: some psalms are Prayers, so Hab. 3.19. That singing was peculiar to the Levites, the very Instruments they played upon, appointed of God. There was a clear Institution, both for the one and the other, 2 Chron. 29.25. and those singers had civill privileges, as the Levites had, Ezra 2.70.& 7.24. Now grant we did come nearer to the first Institution of singing( though they sang the Text itself, we the poetical sense, which is not to be judged equal with the Text; so that neither did they sing as we do, nor we sing as they did) yet unless such musical and poetical singing were confirmed in the New Testament, by precept or practise, it could not hold. For what was practised in the Old Testament, not confirmed in the New,( as the Sabbath is) is to be accounted levitical. show any such musical singing, either in the Church at Jerusalem, or any Church Planted by the Apostles, in their dayes, wherein nothing was practised, but what was the exercise of a spiritual gift: If there was Reading, Expounding did follow,( as in Christs example, Luke 4.17. to the 23. and in Pauls, Acts 13.15.16.) if a psalm, it was performed by one, as an admonishing gift, 1 Cor. 14.26. Col. 2.16. True! musical singing is very ancient, though in rhyme not so,( as the latin metre in the mass-book shows.) In imitation of that Temple-singing, both Papists and Protestants, used music in their Churches; and it hath cost the pens of Learned men some sweat, to defend the use of Organs, now exploded. Augustine in his Confession, complains, That when his heart was not so holily Tuned, yet his affections were tickled and moved, Flebam uberrimè in Hymnis& Canticis suavè sonantis Ecclesiae vocibus vehementer affectus, the loudness of voices, variety of Notes, takes mens affections. The ancient Christians had their Hymnos Antelucanos. Antichrist got in very early into the Church with his liturgy; and they talk of Saint James his liturgy. Eusebius speaks of the ancient form of singing: And Ignatius a Disciple of the Apostles, as they tell us, heard Angels singing Hynes to the holy Trinity, which he brought in to the Church at Antioch; corrupt customs are soon introduced, and hold long. The Papists allege for their practise of Singing and music, the singing of Angels and Saints in Heaven, Luke 2.13. Rev. 14.2. those blessed Spirits that live in the Vision of God, need no voices, they sing without sound of words, they are, as we may say, all Tongue, all Sight, all ears, &c. they have no sences, but what are swallowed up in Glory; they see all in God, and nothing but God; and God is all to them. When Paul was a while in Paradise, 2 Cor. 12.3. he heard works unspeakable; he calls them words, because we know things onely by words; they in their natures, words, but unspeakable, he could not repeat them, they were too big for his expression; he lost his tongue, when he did but think of them: Scripture uses to ascribe Words, Trumpets, Harps, to the blessed Spirits, whereby to signify their glorious praising, triumphing state, in which they are in Heaven, or in Paradise; and those praising frames that the Saints carry in their bosoms, in the clear sights and assured hopes of glory, hold the nearest analogy with the hymns of Paradise. It is not the singing, but the matter and heart, Divinely mixed together, that makes a hymn. I know not what hymns are, if those be not, Revel. 19.1.5.6. which compared with Rev. 15.3. will evince that singing and saying, comes all to one thing. But that there is Song or music in Heaven, we have no warrant to think, if one of these hymns were but pronounced by those blessed Spirits,( all turned into praises, and full of all variety of them) it would incomparably exceed all Song and music whatsoever. In the kingdom of Christ, the Saints shall utter praises, that would drown all musical Notes, Revel. 7.10.11.12. What way of singing soever we maintain, whether the old Cathedrall way, or the late Geneva way,( for psalms was first Translated into metre by learned godly Beza, and others; the like by other Protestant Churches; and by us in England, and so joined to the Book of Common Prayer, and are still practised very commonly among some before their battles, and otherwise ordinarily) it must be proved that that very way of singing, Modo& Forma,( Davids psalms, or Solomons Song, and those Translated into metre, and first red, and then Sung in musical Tunes, and then all singing together) is an Ordinance of the New Testament, commanded and practised by Christ and the Apostles, or it will fall into the number of human Inventions. As for that hymn after the Passeover and Supper, Math. 26.30. I understand it to be a Thanksgiving, composed and pronounced by Christ; now rejoicing in Spirit, praising the Father, being gladded in his heart for the blessed Institution of his Supper,( the remembrance of his love to us) and now having in his soul, the sense of all those blessed comforts that all the Saints should enjoy in that Ordinance afterwards; rejoicing also, that the time of his Death drew near, when he was to manifest the highest testimony of his love to us in his blood and passion; in which Cup also, he had the sense of al the sorrows and bitternesses that ever any Saint was to taste of, and sweetened them. If it were a psalm of Davids( as some conjecture that it was, the 105 psalm, which the Jews call the Great hymn, and was wont to be sung by them at the Passeover) than it was onely an Appendix of the Jewish Passeover; for Paul delivering the whole entire Institution of the Supper, in as ample manner as he received it of the Lord, 1 Cor. 11, 23. he doth not so much as mention the hymn, but leaves it quiter out. I mightily transgress my intended brevtiy. This I freely profess, I am not scandalised at those that see this manner of singing, an Ordinance of the New Testament, though I cannot; neither ought it to make the least breach in Love or Communion. There is a time coming of the powring out of the Spirit in way of eminency upon all Flesh, both Jew and gentle, Acts 2.16. which ●hough it was in part fulfilled in the day of Pentacost, yet much remains to be made good to us in the latter times; and we may plead it as Christs promise; all Ordinances and Gifts will be restored nearer the first apostolical times, before the end of the slaying of the Witnesses, and before the coming of Christ, when Ordinances shall cease; until than, we are in all things to give heed unto the blessed Scriptures of the Old and New Testament, as a sure word of prophesy, 2 Pet, 1.19. which contains the whole mind of Christ, and are left as his blessed Legacy in common to all the Saints, in which they have equal right and tnterest, which they are to read, search, study, and apply, to their own and others comfort, instruction, and edification, 1 Cor. 14.26.31.   

CHAP. 6.  
TO Gods holy Institution, the Jews added many superstitions, and irregular observations of their own, which God never enjoined, and to which Christ opposes that in mark 2.27. The Sabbath was made for Man, for Mans good, and his holy refreshment and reposal, not Man for the Sabbath; to observe it in such a carnal and ridged way as you do. Their Jewis● Doctors say, That danger of life, and works of necessity, did discharge the Sabbath; but they were so severe in the point of their Sabbath, that they tax Christ as not being from God, because he kept not the Sabbath; they are scandalised at his most innocent and holy actions; they praeferr their Sabbath before Christ. So dangerous is it to set up any Ordinance higher than we should, raising it above its due place, John 9.16. They censure Christ, the Lord of the Sabbath, and his Disciples, for but plucking the ears of corn on the Sabbath day, when they were hungry, Math. 12.1. which Christ maintains by Davids example, was lawful, as a work of necessity to be done, and taxes their great ignorance in such rash consuring, ver. 7. If, saith he, you had known what this meaneth, I will have mercy and not sacrifice, you would not have condemned the guiltless. In cases of necessity, God doth dispense with his own Ordinances. With the same ignorance and malice, they labour to accuse him, in the 10. verse, for healing on the Sabbath day, which was a work of Charity, and so necessary to be done; and proves it from their ordinary practise, That in case a Sheep fall into a pit on the Sabbath day, they will lift it out, though some later Jews, have more abounded in superstition, even to selfe-destruction. purchase Pilg. fol. 104. tells of a Jew, that at tewksbury Anno 1220. fell into a privy on the Sabbath, from whence his superstition would not let him be taken out that day; and the Christians cruelty, constrained him to bide in the next day, their Sabbath, where he miserable perished. We read of one city of theirs, 1 Maccab. 37.38.39.40.41. against which the enemy came, and they would not so much as resist, or make any lawful defence on the Sabbath day; so it was taken, and many hundreds put to the Sword. And purchase Pilg. fol. 447. relates a strange story of this credulous and superstitious people, That upon the report of one Jew, that said he had seen the sabbatical River; thousands of them,( very rich and wealthy men) left their dwellings, and journeyed thither, thinking their messiah would appear to them there; but in the way, they were all miserable wasted, pillaged, and consumed by the turk, and other Bashaws, and never came to that River: which is a mere Poëticall Fiction, as the Frence poet describes it, 


Du Bartas, trois jeur.  He! pourroy ye' oublier q'un Palestrin Ruisseau  
Tarit, Religieux, chaque Sabbat fon eau, &c.   

Religious River, that the Sabbath keeps,  
Her six dayes streams, than rest from th'Ocaean deeps.   Yet one is bold to allege the ceasing of the sabbatical stream, as an Argument for the abrogation of the Jewish Sabbath. Much given to prejudice, Idolatry, persecution,( which commonly go together) were this people of the Jews, seldom God had them long in any good mood, but they were apt ever and anon, to be making Golden Calves, running into worships of their own making, and mixing tradition of Elders, with Gods commands, not being satisfied with Gods holy and blessed prescriptions, wherein they ought to have restend. The Apostle, 1 Thes. 2.15.16. describes them fully; They killed the Lord Jesus, and their own Prophets, have persecuted us, please not God, and are contrary to all men, and wrath is come upon them to the uttermost. Augustine in his time, blames them much for their idle superstitious way in keeping their Sabbath. In titulum Psal. 91. Ecce, saith he,& hodiernus dies Sabbathi est, hunc in praesenti tempore otio quodam corporaliter lanquido,& fluxo,& luxurioso celebrant Judaei, vacant enim ad nugas,& cum Deus praeceperet observari Sabbatum, illi in his quae Deus prohibet excercent Sabbathum. Vacatio nostra à malis operibus, vacatio illorum à bonis. Nobis Sabbatum indicit Deus. Quare? Primò ubi sit videte, intus est in cord nostrum Sabbatum. Multi vacant membris,& tumultuantur conscientiâ: a good saying of that worthy Father; This day, saith he, is the Sabbath day; and this day the Jews also celebrate at this present, but in an idle, luxurious kind of rest; they keep their Sabbath onely in trifling away their time; spend it in things which God forbids, and rest from good works, which God commands: Our Sabbath is within in our hearts; tranquilitie of Conscience is our Sabbath. It seems in Augustines time, the Jewish, and the Christian Sabbath were both upon the same day; but the Jews by their superstitious, and loose observation, lose all the sweetness and comfort of Gods day, burying all the life and spirit of it in their gross and literal interpretations, not minding it as a day of holy rest, ordained chiefly for spiritual and heavenly reposals, and exercises, of praysings, admirings of God, holy rejoicings and feastings,( the Jews, the old Romans, the Scots fast, contrary to the nature of a Sabbath) and calling the poor to Feast, alms, Instructing, catechizing our Families, Wives, Children, Servants in the things of God, helping one another to remember what was taught, reasoning and conferring together about the concernments of our souls, visiting the sick, &c. Oh that we would all more mind holinesse in our relations and Callings; therein we honour Christ most visibly in the world, and hold out most of the glory of Religion, in expressing faithfulness, tenderness, forbearance, heavenly mindedness, meekness, &c. in our Families, and daily conversings among men. This then is not to reduce us back to judaism, but to the practise of an Institution the first and most ancient; then we Judaise when we rest in the bare letter of the Law as the Jews did, which Christ reproves, Math. 5.20, 21. we are bound to the letter of the second, third, fourth, ninth, tenth Commandement, as much as ever the Jews were: but we must go further, and turn the Letter into the Spirit. This the Church of England, Article 17. doth assert, saying, No Christian man whatsoever is free from the obedience of the ten Commandements, which are called moral: By the Law moral we understand all the ten Commandements taken in their full extent, and so the fourth Commandment as well as any other; we play the Christians, not by destroying the Letter, but by fulfilling the Letter in the Spirit. There is a double Antichrist which we are to be ware of, a literal Antichrist that would destroy the Spirit; and a spiritual Antichrist that would destroy the letter of the Scriptures; the Spirit is wrapped up in the Letter, and the Letter must be resolved into the Spirit, and we must not separate between the Word and the Spirit. Jewish Sabbath sounds harsh; but it hath been the constant subtlety of the Serpent, to disguise Truths with names. The Jews had great privileges; Salvation is of the Jews, John 4.22. the giving of the Law, the Promises; to them were committed the Oracles of God; of them came Christ, according to the Flesh, Rom. 3.2.& 9.4.5. how ever blindness is happened to them, until the fullness of the Gentiles be come in; yet their coming in shall be the glory and riches of the Gentiles, Rom. 11.12.25. they are a people of great Promises, and great privileges; it may be the Lord may one day inquire and take notice what usage they have had among the Nations. Nor can this practise of the Sabath be righteously taxed, to have any affinity with loose, unsound opinions; as of the Libertines, who say, That God is the Author of sin simply, and intrinsically the sinner; and that they may commit any sin, and need not to be humbled or troubled for it. Many subtle disputes there are among the schoolmen, about Gods conditional will, and his absolute will, and his permission, and his will. Can we span the Heavens? or can the Nutshell contain the Ocean? no more can our shallowness comprehend of an infinite God, who is Unus actus simplicissimus. All descriptions do but darken him, besides what he speaks of himself, that blessed Three, Father, son, and holy Spirit, incomprehensible, in glory and grace coequal. That of Paul is enough to silence all the disputes of men, Rom. 9.17.18.19.20.21.22.23. True, he holily wills, and wisely orders all the acts of the creature( as the Potter doth the day to make what he will of it) to his own glory, in the vessels of mercy, and the vessels of wrath, so made and prepared for those ends and purposes, but twice cursed spirits, that from any consideration of Gods blessed providence, predestination desperately take liberty to sin, or to extenuate sin; we must onely look to Gods revealed will and word, and that tells us what we are to think of sin, and shows u● how every act of sin,( especially in Saints) is against the heart of God, his holy nature, and his holy Law; grace is solely Gods work in us, which we are to praise him for, affliction is Gods will upon us, which we are to bless him for; sin is our will naturally, which we are to hate, to mourn for, to repent daily in the sense of the pardon of it; its properly, I say, the creatures own work, however God uses it as he did the malice of Judas, and the devil, for high and glorious ends, John 13.27. Math. 4.1. As little a kinn is it to those other opinions of free will, falling away from grace, universal redemption, being above Ordinances, which takes so many, who err, not knowing the Scriptures, and the power of the Death and Resurrection of Christ in their own hearts. But this contradicts the Government and Law. Ans. No command or way of Christ can be charged to breed any inconvenience, or disturbance, to the government and peace of any Nation: Unto Heathen persecuting States and Princes we owe subjection, Rom. 13.5. also Tribute, custom, fear, Honour, ver. 6.7. but nothing of our Consciences in matter of worship; they owe us Protection, and we must pay our debt of subjection, though they should deny theirs, and that even for Conscience sake, so the Apostle: but God hath raised us up in this iceland, a godly supreme Magistracy,( God now having decided by the Sword the controversy, and declared to whom the legislative power of these Nations doth belong, which did always reside in the peoples delegates) a government, that is the mirror of the world for mercies, a standing monument of Gods power and protection, that countenances godliness,( a favour the Church hath enjoyed but very rarely, let us use this calm season well: we are apt to grow carnal wanton, effeminate, worldly, under liberty, Constantini favour, venenum Ecclesiae) and in the face of the world and all dangers, have declared for all the Churches of Christ, and their liberties: witness that memorable Declaration, 4. Martii, die Sabbathi, 1647.( concerning the Scotch Papers, who would have forced up●● us by a Covenant, principles of persecution) since that time, how hath God witnessed for them in so admirable and uninterupted a stream of successses and Victories? would they have complied with the Spirit of those Papers( Jurisdiction over Consciences) they had not been exposed to conflict with so many bloody trials; but they durst not meddle with that flower in Christs Crown, Power over Consciences. Christ● Government stands no need of Caesars Sword, and never sought to it to defend it against heretics, &c. How fatal it hath been to States to make Acts about Religion, 
Non coercet, said provoca● violentia.  all histories can witness, and England in an History of Blood. How short lived was the Covenant, which proved a child of contention, contrary to the intention of the first contrivers, who were very godly and wise men: If God had not in his wisdom otherwise ordered it, and taken the crafty in their own snare, it might have proved as bad as Circumcision to the Shechemites, Gen. 34.22.23.24.25.26. Their Christian moderation and tenderness, witnessed in their unparalleled clemency towards, and forbearing of prejudiced dissenting Brethren,( especially those of Scotland, with more bitterness and harshness inveighing, than becomes Ministers of the Gospel, which teaches subjection to Powers) is presidentiall to all commonwealths. We have onely to bless God for them, and the many miraculous deliverances they have had from Plots and Conspiracies hatched at home and abroad, in all Nations round about, during their sitting, and to mourn for their infirmities, which will accompany all Governments, till Christ come; between which, and all other Governments of men, that ever were, or shall be, there will be found a vast and eminent difference. But this will encourage others to profaneness, and so we shall have no Sabbath. Answ. Men godly and conscientious, dare not act perversely, or profanely. And though the Civill Magistrate hath no power to force Religious practices upon Consciences; yet he may, and ought to restrain men from practising against the light of their Consciences, in such open acts of profaneness, as are every where committed. and which godly hearts mourn for. If mens Consciences tell them its Gods day, let them keep it as a day to the Lord, not in idle walking or Alehouse-hauntings. He that pretend● Conscience,( which is guided either by the light of Nature, or Scripture) in acts of gross unnatural wickednesses, as Swearing, Cursing, Oppression, Defaming, duels, Adultery, drunkenness, Disobedience, idleness, Promise-breakings, Lying, cozening, Perjury, Stealing, murder, Rebellion, &c. he deserves the sharpest blow of the Magistrates Sword, which must be a terror to evil works, Rom. 13.3.4. We are to bless God for such, having formerly had those who did terrify good works. It hath been the honour of the English Christians, that they have been the strictest observers of Sabbaths; and I am persuaded, the Kings book for sports, and recreations on sundays, pressed upon godly Ministers to read,( and did occasion the silencing of many) contrary to their Consciences, did hasten the ruin of that Family. I should subscribe to that of Augustine, in Psal. 92. Melius est arare, quam saltare Die Sabbati: Its better to Plow, than to Play, or pot on the Sabbath dayes. But than we shall keep two Sabbaths. Answ. Paul would at one time comply for reasons of Brotherly love, Acts 16.1.& 21.26. at another time he would not suffer it in Peter, Gal. 2.11.12.13.14. Daniel would be obstinate in the profession of his Conscience in case of Persecution, Dan. 6.10. Its certain, nothing in Religion is indifferent, the least punctilio deserves to be maintained with the bloodyest martyrdom. That may be lawful to me, which may not be expedient, with respect to others. For fear of Persecution, we may not abate the least Ace of a practise; edifying opportunities, we may and should take hold of any day: In this case, grudge not God a little more time; its time gained. Many Judgements have befallen men on that day. Ans. As many on other dayes, if they had been as well observed. The Saints have had many refreshments in those dayes. Ans. So they have upon other dayes also. Our enjoyments are no Arguments to prove Ordinances, Scripture must do that. A Word of Scripture is better than the Voice of an Angel, or the highest experiences of Saints: many in the Book of Common Prayer, and other corrupted administrations of Ordinances, had spiritual refreshments. In dark times, Christ will bear with much in the people, as he did with the Apostles before his Resurrection, which he would not afterwards, Luke 24.25. God would have us now to know his mind in every point of Worship more perfectly, not to be 〈◇〉 by custom or Tradition, as formerly, Antichrist did at first spring out of these, and mens credulity of those they had given up the guidance of their Consciences unto. But how shall we walk towards other Brethren that differ from us in judgement, or practise, in this or any other point. Ans. Not bitterly, or with harshness opposing, or as Masters of other mens Consciences, or as if we had some Patent for Infallibility, imposing our judgements upon them,( Rom. 14. the whole Chapter lays down Rules) if they ask any thing, with meekness and humility to show our judgements; yet so, as we may be mistaken, and as rather desiring to learn of them, at other times forbearing discourses about contriversall points, being rather willing to confer in fundamental and edifying Truths, as Christ with Nichodemus about Regeneration, conversion, Humiliation the first and main work of the soul, to see that that be laid right, John 3.3. or as Christ with the Woman of Samaria, about our ignorance of Christ, our need of Christ, as water of life; Christs willingness to give himself to us, as he would do water, the most ordinary thing, John 4.10. afterwards Christ instructs her in point of worship, ver. 21▪ 22.23.24. its preposterous for men to be zealous about baptism, Church-order, &c. before they have a through work of grace upon their hearts, a sure and sound foundation laid in glory within. First see the heart be Baptized in the blood of Christ, first get a true heart in the full assurance of Faith, sprinkled from an evil Conscience; then bring the body to be washed in pure Water, the whole body, not a part, washed▪ not sprinkled, Heb. 10.22. see first Christ the great fundamental Ordinance, the Alpha of all Ordinances, and the spirit the earnest of our Inheritance, the first fundamental grace, be first in the soul, else we are but intruders upon Ordinances. It will put all our graces much to it, to deal with prejudised Saints, that differ from us in judgement and practise, its hard to know how to converse with such, it will require much self-denial, and moderation; Paul and Barnabas, partend upon a lesser account, Acts 15.39. We know not what mines of Gunpowder lie in the hearts of the best, when we come to be touched and crossed; there will be great aptness in such cases, to entertain jealousies, prejudises, slightings, Rom. 14.3. think other● that differ, may have more grac●● 〈…〉 others for their Graces, not their opinions. Opinion will not sanctify. Of all sorts of opinions, what desperate wretches? All opinions must yet shake, and grace onely will stand in the day of Christ. Be humbled as much for prejudices, as grosser corruptions, they are breaches of the Commandement of Love, and grievings of the spirit, by which we are sealed; go to Christ upon the first risings of them, to subdue them; the more subject to such evils, be the more watchful, the more in Prayer; if offence be given, give the first satisfaction; he is the strongest Christian, that can soonest yield, that can see most grace and least infirmity in another; make a little grace much, much infirmity little. Sweet Christian condescensions beget and nourish Love. Remember how Christ bears with us, crooked pieces; interpret all in love, and let that love be ingenuous, and of a Gospel-stampe, the same with Christs, not counterfeit with sweetness of nature, cunning, or prudential considerations; take heed of whispering, reporting; believe nothing that may foment jealousy; recompense failings, with loving carriages and visits; bless God for any grace, be humbled for any infirmity you see 〈…〉 another, as if it were thine own; reproo●… faithfully, and tenderly, as sensible of thy ow●… failings; by grace thou stands, pitty and resto●… the fallen; Pray much in secret for others; represent one Saint sweetly to another; avoid a●… reflections, inveighings; get new influences o●… Love from Christ daily, trust not to any grac●… received to act thus. Finally, according to th● Apostles Canon, Let all things be done in Cha●rity, 1 Cor. 16.14. he confutes a great error wit● strong arguments only, 1 Cor. 15.12. the prescrip●…tions are common, but the practise not so. Ho●… sad to see the divisions of Saints,( Printing on● anothers infirmities, in stead of discoverin● Truth, which we should look upon onely in the light of the Scripture, without other reflections) so many pieces up and down? One, An Anatomy of Presbytery. Another, An Anatomy of Independency. Another, An Anatomy of anabaptism. Names, that men have forged, to signify men that depend upon no Governmen●… men twice Baptized, which these do not own. It were a good step to Love, to lay down al● Names of distinction, and to own whatsoever is good in all those ways. He is too great in his own opinion, that can comply with no Saints, but those of his own, and would tie all to his own, as if it were Josephs sheaf, to which all other Sheaves must do obeisance. We know the story of the Tyrant, that could make all men of one length, either by beheading, or racking. think not, all beyond us, to be possessed with a spirit of humour, and heresy, &c. it may be Truth, Rom. 14.4. The Jews were the most rigid in their Religion, so stiff for their Moses, for uniformity, they could not bear Christ, the Lord of glory, will not go beyond Moses, would kill Christ as a discenter from them in judgement and practise, John 5.16.18. Set up Love, as the main point, let it carry the chiefest stroke in Conscience; the Scripture makes it the chiefest grace, 1 Cor. 13.13. Yea, God is Love, 1 John 4.8. Let not opinion get above Love, in which most of the spirit of the Gospel lies, Gal. 5.22.23. self-love, and selfe-esteeme, beget prejudice, all contrary to Love, which cannot dwell but in a heart emptied much of self. The Gospel doth not countenance surlinesse towards( suppose) opposers; but commands, with meekness to instruct such as oppose, 2 Tim. 2.25. I speak bewailing my own heart. To conclude this, since the scripture holds out but one Sabbath of holy rest, from six dayes labours, and that onely a seventh day Sabbath,( Exod. 20.10. which God himself kept, whose resting that day is made the special ground& reason of the command of sanctifying and keeping the seventh day, ver. 11.) and that a first Day-Sabbath is generally owned, and pleaded for, as the living Child; let the Word of God( like Solomons Sword, 1 Kings 3.24.) decide the controversy in thy Conscience; onely do all things in Faith, Rom. 14.23. and without judging others, ver. 13. not pleasing ourselves, but our neighbour, to Edification, chap. 15.1.2. even as Christ, ver. 3.   

CHAP. 7.  
WE have infinite reason to prise and practise this, and all holy Institutions of God, and of Christ, they are all very honourable, no less then such as God and Christ hath practised: God Institutes the seventh day, and practised it first himself, Gen. 2. propounds himself a pattern to us, Heb. 4.10. Christ also Institutes baptism, Supper, Preaching,( he was the first Gospel-Preacher, Heb. 2.3.) Prayer, Conference, and opening Scripture, alms; and he practices every one of them himself,( in his own Person, and nothing but that among the Saints again can dissolve them) yea, some of them, after his Resurrection, Luke 24.15.27.38. Acts 1.3. John 21.12.13. and shall we think ourselves to be above all Ordinances? tremble at such thoughts, and learn obedience from such high Patterns: We cannot be too good for Ordinances, under our highest attainements, on this side of Heaven. Paul saw the Person of Christ, yet Baptized immediately by Ananias a Disciple, Acts 9.10. What God in his own Person hath done before us, we may well do, since he hath given us no worse work to do, than what he himself hath done when he was upon Earth,( and would do again) and shall the Disciple be better or wiser then the Master? Christ may say to us, as Abimelech to the People, judge. 9.48. What you see me( the captain of your salvation) do, do ye likewise: they who are above Ordinances, must be above Christ. What higher pattern? what stronger Argument can we have, than the example of God himself? We may say in this case, as they, Luke 22.71. What need we any further witness, we have heard it of his own mouth, and seen it i● his own example; consider with what willingness should we pay this holy Tribute of Time to the Lord; it is no ridged exaction to diminish any part of the sweetness and comfort of our time, no tyrannicall Imposition laid upon time; but the first fruits of Eternity, a giving us in hand some part of Heaven. God would have us aforehand, to enure ourselves to an Heavenly state, and to know what our works shall be there where we shall have no more to do with any thing of this world; God respected all together our good in it, the Sabbath was made for man; the very first Creation of it, was with intent to mans good and benefit, to be a day of soule-sequestration from all converses below, and of being devoted to communion with God, and delightings in him. As Christ the great Ordinance was made on purpose for mans salvation; so all other lesser Ordinances were made for man also; in all of them, God eyed more( in some sense) our comfort, assurance, satisfaction, sanctification, than his own glory,( we are all the gainers) for what addition can be made to Gods infinite glory, by our best services,( which are but splendida peccata, in which is so much glistering dross) then best, when worst and ●●●●est in our own eyes, which deceive us, with greatening our own imagined excellencies? That may be very Hell, which appears Heaven in our own and others eyes. There is a glorious devil haunts our Duties; which onely the humble, watchful Christian, can discover in his several transfigurations. Consider again, what a spiritual obligation lies upon us from this consideration, that God will take to himself a seventh part of our whole life to he consecrated to his service, as if he took pleasure in our worthless performances, the acceptation whereof, is one of the great miracles or his glorious unspeakable Love: hereby we are bound to give God all our time, as his due, we owe it him all, and yet how little a share do we put him off with, who gets less of our time, then God? all is too little for the world, for sin, for pleasure; any little, we think enough for God; time is a more sacred thing, then the most think; 
Ex hoc mome●to pende eternitas.  its most precious, and least esteemed; few know what it means, till they come upon a Death-bed, and then they would give a thousand worlds for a little of that time they lavished and squandered away in sin and vanity: men onely triflle in serious things, and are serious in trifles. Give to Caesar the things that are Caesars, and to God the things that are Gods; time is Gods due, yea, the cream and flower of our time, our youth, the the prime and strength of our dayes, Eccle. 12. it all belongs to God, and its sacrilege to bestow it upon any, but him; to waste it in sinful carnal pleasures, which all end in sorrow and anxiety of soul, and turn into gull and wormwood, embittering all thoughts of God, whom it should be sweet to us always to think of. How many young men, and others,( tempting each other to sin) sport and idle away their time, and think it tedious& slow, which hath the swiftest motion of any thing in the world, a moment of which cannot be recalled? O the woeful outcries upon Death-beds of the neglect of time, the vain expense of time! Those men commonly are not weary so much of any time, as of that which God hath more especially marked for his service; How weary would such be of Heaven? Their misery is, they cannot cease from sin, 2 Pet. 
●mpius Sabbathum habere non potest. Aug.  2.14. they have no Sabbath within in their hearts, and so they cannot tell how to spend a Sabbath: Most are ready to be snatched out of the world by death, before ever they consider, understand for what ●●d they 〈◇〉 to the world, which was to be happy in enjoying communion with God, depending on him living wholly to him, as having no jurisdiction of themselves, or being their own, but his onely. Every Creature we see lives and dyes to us, 
Sic vos non vobis mellificatis apes.  we to the first uncreated being, God himself, Mans great end is taught in his first Creation, immediately after which, the Sabbath was Instituted, as if he were not made to stay here, but onely to stop out of this world to rest and eternity; our chiefest Interest lies in another world. The Sabbath was ordained for a more special day of speaking with God in the Mount, and that we might carry in our faces all the week after the shinings of those blessed fellowships and converses with God: Observe what sabbath-days frames of spirits we have, the same commonly runs through all our employments and duties all the week after. God would have us to make his Sabbaths to be dayes of delight, Isay 58.13. he cannot endure we should think them burdens, that crosses the ●nd of their Institution. Religion consists most in holy joy and delights; So David, he rejoy●ed more in Gods Word and Commandments, than souldiers use to do in the richest spoyle● of their enemies, Psal. 119.162. He danced before the ark, 2 Sam. 6.14. with all the might of his joy. Let every day find us with a sabbath-days spirit, turning all things( Meat, drink, clothes, &c.) into Ordinances, of seeing, and tasting, and enjoying Gods love. We should get extraordinary Heavenly frame● upon the seventh day, and those should be ordinary and common with us all the six dayes after: We should keep fresh and alive every Divine touch we have had upon our hearts, by Faith, Prayer, Meditation of the Promises, and not los● in our employments any thing of our Heavenl● gettings. There should be little difference between Sabbath and Weeke-dayes, in regard o● the frames of our hearts. We should enjoy a daily baptism, Supper, Sabbath, daily have our hearts dipped in the blood of Christ, daily feast upon the love and fullness of Christ, dayl● Sabbathize and delight in God, as our onely rest and center. The Gospel requires of us a constant frame of heavenliness, as if we we●● already come to the spirits of just men, mad● perfect to the Heavenly Jerusalem, Heb. 12.23. Alas! sometimes how clear every thought o● Christ takes, melts, breaks the heart? why 〈◇〉 it not always so? We are called the Temples of the Lord, 2 Cor. 6.16. in the Temple there were praises, Halluja's, musical Instruments,( it was the place of all Ordinances) continual singings, 1 Chron. 9.33. typical of our spiritual frames. To sanctify a Sabbath, is to rest and delight in God, as he delighted in Christ, and in us from all Eternity, rejoicing over us, even as a bridegroom over the Bride, which is the highest joy, Isay 62.5. resting in his Love, joying over us with singing, Zeph. 3.17. Our copy is set us, Heb. 4.10. to rest as God restend, and as Christ restend; God rejoiceth in all his works, Psal 104.31. he saw every thing that he had made, and behold it was very good, Gen. 1.31. so should we rejoice in all his works and dealings with us, seeing all good, praising him in every dispensation, as holy Job, Chap. 1.21. accounting all to come from his infinite Love, for all things are good that come from him, even those things which we call evil. So it is a Sabbath dayes work to overlook all Gods works of Creation and Providence, and triumph in them, Psal. 92.4. look above head and view all on each hand; What a glorious Firmament! what a pleasant Earth! Think what a mighty glorious God, that hath made all these with a Word of his Mouth. Let Sun, moon, stars, Trees, Mountains, Rivers, &c. be as so many plain Sermons of God. How can one look upon these, and not hear them Preaching some Attribute of an infinite God. One saying, Behold a good God, God in me. Another, Behold a wise and powerful God in me. Another, Behold a living God in me. Another, A full God, an unchangeable God, a free God in me, &c. what a mighty rich God that maintains all these Creatures in their several beings? what a gracious forbearing God that upholds the World, notwithstanding all the sins daily committed against him in it? Its an injury done to the Creature, to see it, and look upon it, and not see God in it. Thou losest the good and comfort of that Creature, that thou doth not behold the Art and Hand of the Maker in. So Meditate upon all Gods works, as to raise Meditation to a breaking out into an holy Triumphing in God and his Works, from a sight and sense of our Interest, Propriety in him, as to be able to say, All these are Gods, and that God is mine, 1 Cor. 3.21.22.23. So likewise we are to consider his wonderful works of Providenc● over all the World, his admirable wise ordering of all things in reference to his Church and People: we should look to fill our hearts with holy wonderings, rejoicing at his great works up and down the World, especially among us of this Nation( an iceland of miracles, and mercies, the like not in the World again) with whom he hath dealt in such an extraordinary way, no such glorious footsteps of his Power and Justice to be found any where else. What wonderful appearings for us against our Enemies, in such a heap of Victories,( both by Land, and now lately by Sea, most remarkable, therein giving us new earnests of continued protections) to the amazement of all the Nations about us? We should not lose a thread of any Providence, but gather them all together, and make Triumphs of them, and compose Songs to teach our Children. This we are taught in the 92. psalm, ver. 4.5. a psalm Penned on purpose for the Sabbath day, which consists of praises of Gods kindness, faithfulness in his different dealings in this World with the godly, and wicked, in such admirable strains of Providence,( and we of this Generation have seen as glorious as ever any did, all Nations combining, quarreling against England,( the greatest part of it against itself) yet preserved) that we may sing with the Church Psal. 124. Psal. 118.10. Great reason we have yet further to trust God. Oh that those black marks may never be found on us or ours, They soon forgot his works, Psal. 106.13. forgot God their Saviour, ver. 21. Learned the works of the Heathen, ver. 35. Were defiled with their own works, ver. 39. Envied Moses and Aaron, the Saint of the Lord, ver. 16. which provoked God to give them into the hand of those that hated them, ver. 41. But he remembered his Covenant, ver. 45. There is the ground of all his dealings with us. God looks upon Christ, sees in him infinite reason( in us he can see none) of doing all he doth. Eye Gods great beginnings among us of this iceland; eye him in all his glorious motions, and stately Marchings through the Nations, and his high contestings with the Princely Families of the Earth, one after another, who have drunk of the Cup of Fornication and Persecution with the Whore, Rev. 17.4. drunk with the blood of Saints and Martyrs of Jesus. It would be a piece of Heaven to live to see the great power of Christ, that hath conquere● so many mighty Armies, triumphing spiritually in the hearts and lives of men. To see as great a change upon mans heart, as we have seen upon their Governments and affairs in the world. That is it we must pray for, a work within, to answer the glorious work of God among us without, that must set the crown upon all our, conquests and successses. He that sees not Christ within conquering his lusts with the sceptre of his power, will never magnify and bless him for his conquests in the world. Its sad, to see carnality, formality, praejudices, and want of Love, creeping in upon the spirits of all sorts of men. Christ doth expect to reap other fruit, and we may expect that he will make good his promises, in powring out of the spirit upon all sorts. We shall see a day shortly of Christs making way to his glorious kingdom through the spirits of men, more than we have seen of it in the bloods of men. Whatsoever mal-administrations may be among the Saints of England and Scotland in respect of present providences, and Ordinance, yet let us all conspire to excel one another in Love and Holinesse, and sweet condescensions, and consider if all providences do not bespeak and prophesy a unity, and combination of hearts of Saints both in England and Scotland. Our Sabbath should be nothing but an emblem, an imitation of our sabbatical rest, and eternal communion with God hereafter: The daily consideration of which, will be a means of sanctifying us, and cheering us in the midst of all troubles and afflictions, with the hopes of that promised rest. Christ shall be our rest then, make him to be our rest now; let Faith be every day bringing him in with new glory and delight to the soul; he was Gods rest, and he must be ours; God and we have but one meeting-place, resting-place, namely, Christ; and we shall never find rest, till we look upon ourselves, as God looks upon us in Christ. No duties, performances, gifts, frames of spirit, enjoyments, can be our rest; nothing but Christ, and him onely, singly. If we did value ourselves( as we ought) by Christ, nothing should be able to hinder our rejoicing. A Christians whole life must be nothing but Sabbath, Rest, reposal, Quietation in God. The same Sabbath must enter into us now, which we must one day enter into, Heb. 4. Heaven is begun here, the same joys in their measure, the same everlasting arms now embracing us, the same lips now kissing us, Song 1. 2. the same water of life being now free to us, Rev. 22.17. onely then we shall see, and drink more of the River itself, ver. 1. Blessed those that are Sabbatizing in Christ. No shakings of the Earth, no alarms of war, &c. shall affright or disturb them in their Holy Requiems, Psal. 46.2.3. The pillars of the world may break, new troubles may arise, they shall not be moved, Psal. 125.1. they keep a Sabbath that the world knows not of, and cannot keep, for there can be no Sabbath without Christ. Look principally at the inward Sabbath. The invisible part of Religion is the chiefest, and the most essential. All the outward part of it will be nothing, without an inward infinite work upon the soul. Keep such a Sabbath as Christ doth in Heaven. writ as near the copy as you can. Make Christ your constant, standing Ordinance at all times, in all places. And think not highly of the pompous part of Religion without the soul, which will wear out. The Christian Sabbath consists in our dying to all things within us, and without us, besides Christ; In ceasing from our own wisdom, Prov. 23.4. and in ceasing from man, Isay 1.16. in ceasing from sin( which is the souls tumult, disorder, disquiet, as well as pollution) and living to the will of God, 1 Peter 4.1.2. As Christ was Crucified the sixth day, immediately before the Sabbath, so must we be crucified to all comforts and enjoyments, before we can come to a Sabbath of rest and delight in Christ: we should be preparing continually to enter upon our Sabbath of Death,( Rev. 14.13) so live as you would have death, yea Christ to find you. Christ must be our example, how to live, and how to die, that we may be able to say with him, John 19.30. It is Finished. John 17.4. I have Finished the work, &c. So thou, I see all is done, concluded, and perfected; all scores cleared in the righteousness and satisfaction, and death of Christ. And with Paul, 2 Tim. 4.6.7.8. I have finished my course, I have fought a good Fight, and seen sin slain and die before me; I have nothing more to do, onely to receive my Crown. I am now ready for to be offered up, and so die,( as it were) in Christs lap singing. In times of sickness, there will be no rest in the flesh, we had need see to have rest in the spirit aforehand. How sweetly and quietly may he go to his rest, that hath done his Dayes-worke, been diligent in striving against sin( which is to overcome sin) in observing Christ in every manifestation; in keeping up always the spiritual vigour of his graces, losing nothing of any Income, in improving all seasons and advantages to the utmost to get from Christ, and to subdue sin, forgetting things behind, reaching forth, and pressing forward toward the mark, &c. Phil. 3.12? How sweet will our Sabbath be after all our toylings and moylings in this world? How sweet our rest, sleep in the dust, after our hard labour? 
Optimum Naturae inventum mors, Sen.  How soft a Bed the Grave, Isay 57.2. after a weary Pilgrimage? How sweet our retirement to Heaven, and all those prepared Mansions of glory,( John 14.2.) after our wearisome abode upon Earth, as a place full of the habitations of cruelty and oppression, Psal. 74.20? It may be God will not have us to die Rich and Honourable in the world; but he would have us die Holy, Rich in good works, full of the fruits of righteousness, and the first fruits of Eternity, and so go to Heaven praising, and in all the Triumphs of Faith. Death cannot look unfriendly gastlily upon him, who hath lived in continual familiarity with God, under the daily appearings of a God, and streamings out of the blood of Christ upon his Conscience, to the washing thereof. We should hasten to get to our full stature in Christ, and be ever in a posture for Heaven,( there being but one step between us and eternity) so will death be made a holy desirable Ordinance of rest and communion with God. So it was to Christ, Luke 12.50. he was pained with his Love, to die for us. His Death was as a baptism; he had such a desire as Saints have after any Ordinance. We shall find it far better to be with Christ, then to be among the best Saints in the best Ordinances, Phil. 1.23. yet, how much Heaven in the communion of Saints, nay oft in the society of one poor Saint in conference and prayer? The face of a Saint( whatsoever Judgement he be of) is lovely and delightful. he speaks the Language of Paradise, he hath within in his soul an echo of Heaven, in his heart the habitation of God, Ephes. 3.17. What blessed Ordinances are those( as also closett Communions) of which our hearts are ready to say, as Peter upon the Mount, Let us build Tabernacles here, it is good for us to be here. Theres a glorious general Sabbath coming, ( Heb. 4.9. that shall put down all before it) when all the Saints shall be together with Christ, at that last great Supper of the lamb, Rev. 19.9. Not a word then of any difference of judgement, nothing but perfect harmony of souls in the praysings of Christ, Rev. 10.11.& 19.6.7. and loving each other. Our Sabbath should resemble that. This standing seventh day, is an holy symbol of that( praefigured in the Sabbath of yeares, and in the great Sabbath of years, Levit. 25.4.5.8.10. now abrogated, Col. 1.16.) that great Jubilee shall be the period of all Monarchies, Governments, Administrations, Ordinances; that shall be a Sabbath of Jubilee even to the very creatures also, now groaning( as under pressure of the usage and usurpation of wicked men) and traveling in pain, daily and hourly waiting with earnest expectation, for the manifestation of the sons of God, to be delivered from bondage, Rom. 8.19.20.21.22. Than shall the present groanings of the Creature be turned into singings. The Heavens shall be glad, and the Earth rejoice, and the Trees of the Wood shall sing out at the presence of the Lord, 1 Chro. 16.31.32.33. The Mountains and the forest shall break out into singing, because th● Lord shall glorify himself in Israel, Isay 44.23. The Fir-tree shall rejoice, and the Cedars of Lebanon, because the Lord hath broken the staff of the wicked, and the sceptre of the rulers, Isay 14.5.7.8. The Mountains shall break forth into singing, because the Lord shall comfort his afflicted, Isay 49.13. All the Creation shall be turned( as it were) into melody and music, and holy Festivity, like a multitude keeping holiday, Psal. 42.4. having their holiday clothes on, and appearing in their restitution-robes,( to rejoice with the Saints, those Children of the Resurrection, Luke 20.36. the Citizens of the new Jerusalem, Rev. 22.1.2.( in which shall be no wicked men, Rev. 22.14.15. Isay 35.9.10. who shall not be able to endure the presence of Christ there, Rev. 21.3. Ezek. 48.35.) of which the New Testament Churches are, and should be Types, yea the Scripture oft calls the Church, the Kingdom of Heaven, because none should come there, or be admitted to Ordinances of Membership,( baptism and Supper) but such as( in the judgement of Charity) are fit to go to Heaven immediately) the Mountains shall skip like rams, and the little Hills like Lambs, Psal. 114.4. as men d●livered out of long Captivity, dance for joy, all the Creature shall be full of solemnity, rejoicing that it is come into the hand of Christ,( the sole absolute heir of all things, by whom and for whom, they were all made and created, Col. 1.16.17, 18.) and of the Saints, for whose sake all things are, 2 Cor. 4.15. Yea, and we ourselves also, which have the first fruits of the Spirit; even we ourselves groan within ourselves, waiting for the adoption, the redemption of our bodies, Rom. 8.23. This second Adams Sabbath, shall far exceed in glory the first Adams Sabbath in Paradise, it shall restore all that he lost with manifold additions. We do not so well know at present what to make of Heaven, and the Kingdom of Christ,( we speak like poor babes and sucklings, 1 Cor. 13.11.) onely by some certain sweet tastes and praelibations of it in those first fruits, we may more then guess, it is a state that will drown us all in the height and depth of its glory: we shall perfectly know it, when we come into it, then shall that which is in part be done away, when that which is perfect is come, 1 Cor. 13.10. then we shall reign with him in souls and bodies, Rev. 5.10.( our vile bodies being changed and fashioned like his glorious body, Phil. 3.21.) in that kingdom which he hath prepared and appointed, for the manifestation of his glory, 1 Thes. 1.10. in his poor tempted afflicted Saints, who then shall feast with him, after all the hard fare they have had in the world, Luk● 22.28.29.30. they shall be no losers in the conclusion, Heaven will make up all, For a moment of afflicton, they shall have an eternal weigh● of glory, 2 Cor. 4.17. yea, all our present afflictions, temptations, sicknesses, necessities, deaths, are so sweetened and sanctified unto us, that they are but preparatives for, and introduction into,( 1 Cor. 15.36.) if not parcels of that glory of the Kingdom of Christ, 2 Cor. 1.5. Phil. 3.10. 1 Pet. 4.13.) Than there shall be no more sin, Rev. 22.3. No more Death, cap. 21.4. No more tears, cap. 7.17. No more devil to molest, or buffet us with any temptation, cap. 20.2.3. but we shall see Christ, and serve him, and reign with him for ever, Rev. 22.3.4.5. That shall be our day of joy with Christ, Mat. 25.21. our time of eternal refreshing with Christ, after all the weary and sorrowful steps we have gone in this world, Acts 3.19. our Sabbath of everlasting rest( to us troubled ones) with all the Saints, when the Lord Jesus shall be revealed from Heaven, with his mighty Angels, 2 Thes. 1.7. The angelical ministry shall then cease, Heb. 2.5. We shal have no need, as now, of being served by Angels, Heb. 1.14. Christ alone shall be the Saints visible Ordinance, Rev. 21.22. and he shal rule and reign as the head of the Church, Ephes. 1.21.22. and of all Principalities, Mights, and Dominions, having put down all Rule, Authority and Power, and having all his enemie● under his feet, 1 Cor. 15.24.25. Afterwards,( that long day of Gods Judging the world by the Man Jesus being ended, Acts 17.31. John 5.21.22.) Christs Mediatoriall, or ministerial Kingdom shall cease,( but the glory and honour of it,( as the lamb that was slain, Rev. 5.13.) he shall retain for ever in the eyes of all the Saints in the fullest glory) and then shall the son himself also be subject unto him that put all things under him, 1 Cor. 15.24.27. The Fathers Love, was the original and source of all the acts of Christs Mediatorship, Rev. 1.5. and they shall all end in him, and God shall be all in all, all our life and happiness, and that immediately; which shall be the utmost, and highest degree of glory, beyond which there 〈…〉 no degree, 1. Cor. 15.28. How should we groan●… to have this opposite life of sin and self, al●… destroyed, and to be swallowed up in that life●… of God( blessed for ever, Father, Word, and●… holy Spirit, 1 John 5.7.) which is now begui●… in us( Gal. 2.20. 1 Pet. 4.2. 2 Pet. 1.4.) by●… his blessed Spirit, and shall then be fully perfected( Heb. 12.23. 1 Cor. 15.49.) in our soule●… and bodies together, so shall we ever be wit●… the Lord, 1 Thes. 4.17? To the onely wise Go●… our Saviour, be Glory and Majesty, Dominio●… and Power, now and ever, Amen. judas 25.  
FINIS.   

Errata.  
FOl. 18. line 23. read Diei. f. 65. l. 16. r. 1 Chron●… 9.33. f. 101. l. 4. r. mens hearts, &c. Other fault●… and mistakes, pardon and correct with Christian Love. Read●… with the Bible in one hand. Judge what you will of the Opinion; let love have the praedominancy in the Conscience▪ 1 Cor. 13.13. And though there be difference about som●… commands of the Old Testament, let all professing Saintship●… agree in those Two great and positive commands of the Ne●… Testament, To believe, and Love, 1 John 3.23.  
I believed, therefore have I spoken, 2 Cor. 4.13.  
IV. month 1652.   

A Word more to that consideration( the constant Practise of all Churches for so many Ages) which hath no small prevalency upon the Consciences of men. For the first two or three hundred years after Christ, Infant baptism, and the first day Sabbath, will be hardly found, either in the Opinion or Practise of those purer Times. Writers are oft brought in, speaking on all sides. We must onely hear Christ,( the great Prophet of the Church) and the Apostles, and nothing else must have influence upon our Conscience. It will not be demanded of us at the last day, whether we held and believed, as the Church believed; but what warrant we had from the Scriptures to guide our Consciences. The Church is the Spouse of Christ, must be in subjection to her Head and Lord; acknowledging the Scriptures Supremacy and infallibility onely. The consideration of the practise of Churches generally, should impose a holy fear and suspicion upon our hearts, and cause great circumspection and watchfulness, and to see that which we profess against, be overcome with the mighty clearness and brightness of Scripture, shining in upon Conscience. What is catholic( generally, constantly practised) hath a great force of binding Consciences. The world knows this by experience. For how long a tract of time did a red Liturgy, Lordly Episcopacy, &c. continue in the Church? and the very name of Antiquity, Universality, &c. begets a natural reverence in the Consciences of men not perfectly subjugated to the Authority of Scriptures, which onely must, and can satisfy Conscience in all its scruples; and besides that blessed umpire, there is nothing can lay any just claim to infallibility, no not the Canons and Constitutions( suppose) of Angels. Matters of long usage, may be allowed their Honourable Sepultures, as the the Temple and Jewish Ceremonies had after Christs Death, Acts 28.17. but once the word of God discover things to my Conscience, not comprised within the rule of Faith, I cannot than allow them a moment longer entertainment there. Yet must all the Methods of the Gospel be observed in laying them down, having all respect to peace and edification, Rom. 14.19. not to be over-zealous for a Truth, so as to despise another Brother dissenting, ver. 3.10. so charitably to walk,( not grieving, offending a Brother) as my good may not be evil spoken of, ver. 15.16.22. preferring always holinesse and peace, and the edification of my neighbour, before any Opinion, ver. 17.& Chap. 15.2. Neither is every dissent to be accounted a schism,( though we are not ignorant of Satans wil●ss in heightening differences of Saints to prejudices and breaches) which in some cases may be necessary; as in our departure from the Romis●… Church, and other corrupt Assemblies, wherein men make a schism from the Word of God. But when Churches do consist of Gospel matter, Saints called, &c.( among whom al●… the Rules of Christian forbearance are duly and justly observed not looking so much what others hold, as how they hold it, on●… not imposing upon, but with meekness instructing another, &c.) from such holy communities and Societies, no schism ought to be made notwithstanding any diversity of judgement amon●… them, and to such fellowships of Saints combined to mutua●… Edification, Exhortation, Love, Watching, &c. all Saints ought to join themselves, without delay. Onely I would caution what we call schism and heresy, the world hath been too free in bestowing those names and titles, and its in vain to hope to satisfy them; neither Johns mourning, nor Christ● piping could content the Jews. They are pleased with neither, cry up Moses, Moses, as if Christ were an enemy to Moses, a secret underminer of their Government and Custome●… John 5.85. and 11.48. They find fault( like prejudiced Spirits) with every thing Christ doth, Math. 11.16.17.18.19. bu●… strict and rigid in the observation of their customs, a●… Traditions, preferring them before Christ, Math. 15. 2.…〉 Acts 6.14. and 16.20.21. Though we should see Tru●● go with never so few followers, and attendants at her back; yet it is as noble and honourable, as if she had Princes and Kings to be her Lacqueyes. We are apt to look at men and multitude, to see who, and how many go before us. Its probable one may err. Its possible many may err. The Devil hath fixed particular mens names ( Lutherans, Calvinists, Brownists) to Truths, to render them suspected of being onely the births of particular mens fancies. Look not at men, but things. The Light is not the worse, because the Candlesticks but day. Its dangerous to have the Faith of our Lord Lord Jesus Christ, the Lord of Glory, with respect of Persons, James 2.1. either over-valuing mens Persons, as they, Acts 14.11.12.13. or under-valuing them, who really move in a higher sphere of knowledge of, and communion with Christ, than ourselves. When the Person gives esteem to the Truth, we do not receive it as truth, simply considered, and in its own light and authority. That is onely made Truth to me, or thee, which we take out of the very balance of Scripture, after weighing, Praying, &c. Be true to every practise, but observe order and time, Math. 23.23. Hag. 1.2. View every Truth as it lies in Scripture, and follow it with the same spirit it was writ with at first; being as zealously affencted to Love, as to Truth. And though we cannot look for any absolute Unity and Perfection among Saints, in this present state of weakness; yet, I think, we may safely affirm, that it is better( since the will of Christ is so) to be in a Church of Saints the weakest, and most labouring with infirmities,( for the exercise of Love, and forbearance one towards another, wherein is more obedience and self-denial, than in the strictest exercises of Duties and Gifts, wherein may be much hypocrisy) than to converse visibly with Angels and Spirits of just men made perfect. I Pray for others, and myself, to be equally fearful of Error, and faithful to Truth, respecting tha●● most which Christ respects most, as most resembling him, Love, 1 John 4.8. Not being censorious, Rom. 14.4. 1 Cor. 4.7. But esteeming others better then ourselves, Phil. 2.3. Loving all Saints for Christs Image, 1 John 5.1. Yea, and our very Enemies, Persecutors, Oppressors, for Christs command, Math. 5.44.45. Rom. 12.20. which is more then all Sacrifices, 1 Sam. 15.22. Math. 9.13.   


WHo can understand his errors? cleanse thou me from secret faults. Psal. 19.12.  
Thou hast commanded us to keep thy precepts diligently, Ps.. 119.4.  
O that my ways were directed to keep thy Statues! ver. 5.  
Then shall I not be ashamed, when I have respect unto all thy Commandements. ver. 6.  
Open thou mine eyes, that I may behold wondrous things out o●… thy Law. ver. 18  
I am a stranger on the Earth, hid not thy Commandement from me. ver. 19.  
Thy testimonies also are my delight, and my counsellors. ver. 24  
I made hast, and delayed not to keep thy Commandements. V. 60  
Let my heart be sound in thy Statutes, that I be not ashamed. V. 80  
I have seen an end of all perfection, but thy Commandement i●… exceeding broad. Ver. 96  
How sweet are thy words unto my taste! yea, sweeter then hon●… to my mouth. Ver. 103.  
Depart from me, ye evil doers: for I will keep the Commandement of my God. Ver. 115  
Hold thou me up and I shall be safe, and I will have respect unto thy Statutes continually. Ver. 117.  
Order my steps in thy word: and let not any iniquity have Dominion over me. Ver. 133.  
Make thy face to shine upon thy servant, and teach me thy Statutes. Ver. 135.  
lead me in thy truth, and teach me: for thou art the God of my salvation, on thee do I wait all the day. Psal. 25.4.  
The meek will he guide in judgement, and the meek will he teach his way. Ver. 9.  
Behold thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. Psal. 51.6.  
Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter then Snow. Ver. 7.  
Create in me a clean heart, O God: and renew a right spirit within me. Psal. 51.101  
Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. Ver. 12.    


GReat peace have they that love thy Law, and nothing shall offend them. Psal. 119.165.  
Blessed are the undefiled in the way, Psal. 119.1. In whose heart is the Law of his God. Psal. 37.31.   
I will put my Law in their inward parts, and writ it their Hearts, and I will be their God, and they shall be my People, Jer. 31.33. Heb. 8.10. Heb. 10.16.   


think oft seriously of such places as these, till you feel milk and Honey come out, which the Scripture yields abundantly, when drawn by the Spirit: make every Scripture thine own, by Faith, and Meditation, and Prayer.  
Blessed is the man whom thou chastenest, and teachest him in thy Law, that thou mayst give him rest in the dayes of adversity. Psal. 94.12.13.  
ask for the old paths, where is the good way, and walk therein, and ye shall find rest to your souls. Jer. 6.16.  
Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it, Heb. 4.1. Promises spiritually applied, will beget Holy fear in us, and that will keep us from carnal security and presumption on one hand, as well as despair on the other; both which arise out of false rests. See what your souls resting place is. The Dove found no rest for the sole of her foot, but the Ark. Not so the Raven. Gen. 8.9.  
We which have believed do enter into rest, Heb. 4.3. Faith brings to present possession of Christ, our rest: it makes every thing of Heaven real, and as it were in hand.  
The wicked are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt. Isay 57.20.  
They have gone from mountain to hill, they have forgotten their resting place, Jer. 50.6. Try every mountain, go where you will, you will find no resting place for your hearts, till you lay them in Christs bosom. Say to thy soul, as N●omy to Ruth, Ruth 3.1. Shall I not seek rest for thee ( my poor soul) that it may be well with thee in the latter end. Shall I seek so much for the body, so much for Wife and Children, and neglect thee, who should be dearer to me than all? Say concerning all things below Christ, Arise ye and depart, for this is not your rest, because it is polluted, it shall destroy you with a sore destruction, Micah 2.10. Whatsoever we place our rest in, besides Christ; it will one da● most sorely destroy and disquiet, as the greatest sin and pollution when you are in the midst of all enjoyments round about you, say, You are not yet come to your rest, Deut. 12.9. I cannot rest in any of these, miserable rests are they all. None of these shall satisfy or content me, onely Christ shall do that. Such a soul is onely for Christs delight.  
Where is the place of my rest? saith the Lord, to him will I look, that is poor and of a contrite spirit, and trembleth at my Word, Isay 66.1.2. A broken heart will make God onely its rest, and God will rest in it as his Heaven. God is its joy, and its Gods. A tender heart, checking and mourning for the least sin, and submitting unto, entertaining the least Truth, is of great request in Heaven, Psal. 51.17. Try what lies underneath the soul, as its rock, Psal. 73.26. look to your rest, its a short and sure way, by which we may know what our heart, and what our Heaven is made of: Every thing will tend towards, and long to be at its rest and center.  
I will give thee rest, Exod. 33.14.  
I will give you rest, ( Math. 11.28.) such as cannot be had any where in the world besides, ( John 14.27.) which passes all understanding, ( Phil. 4.11.) which none knows, but he that hath it, Rev. 2.17.  
This is the rest wherewith ye may cause the weary to rest, and this is the refreshing. Isay 28.12.  
He shall enter into peace: they shall rest in their beds, each one walking in his uprightness, Isay 57.2.  
Blessed are the dead which die in the Lord, they rest from their labours, and their works follow them, Rev. 14.13. do no work but what you would be willing should follow you to the grave, and meet you at the day of Judgement. Nothing but what is an im●… work of God upon the soul will hold then, and such a ●… never fail.  
〈…〉 Lord, that h●●h ●iven rest unto his people: there ●… promise, 1 Kings 8.56.