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ground_n	day_n	lord_n	sabbath_n	2,255	5	9.8890	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B02273	An additional word to The body of divinity, or Confession of faith; being the substance of Christianity. Added on special occasion, tending further to confirm some truths therein. With a further discourse about the doctrine of election, universal, and special grace, &c. All which were touched in the said Confession of faith, but in this more plainy and fully (though briefly) discoursed and designed for the good of all. Whereunto is annexed a seasonable word of advice, being an essay for peace and union among all the sons and daughters of peace. / Written by Thomas Collier.	Collier, Thomas, fl. 1691.; Collier, Thomas, fl. 1691. Body of divinity.	1676 (1676)	Wing C5267AB; ESTC R174082	85,720	108

are a shadow of things to-come but the Body is of Christ that is He is the Substance of these Things and we are to have it in Him Here like-wise it will be said That the Apostle intends the other Jewish-Sabbaths not that of the Seventh-Day to which I say 1. That it seems strange for the Apostle to speak thus at large yet designe to keep up the Sabbath-Day 2. It clearly appears That all the other Sabbaths are included in that of an Holy-Day and the New-Moon For in these the Apostle gathers in all the Jewish-Observations both of Meat and Drink and Dayes and by Sabbath-Dayes or Sabbaths intends alone the Seventh-Day Sabbath and this appears 1. New-Moons were a distinct Service to be performed constantly Num. 28. 11. 10. 10. Holy-Dayes were other Feasts commonly called Holy-Convocations Lev. 23. 4. through-out and some of them were sometimes called Sabbaths like-wise But for the Seventh-Day Sabbaths they were commonly called Sabbaths and Sabbath-Dayes in the Old-Testament as they are in the Text Col. 2. 16. So Exod. 31. 13 14. Lev. 19. 3 30. and 23. 38. 1 Chron. 28. 1. with multitudes moe to the same Effect But in the last it distinguisheth as the Apostle in the Text Sabbaths New-Moons set Feasts The Apostle saith Holy-Daies New-Moons Sabbaths By all which it appears that by Sabbath-Dayes is intended the Seventh-Dayes Sabbaths and Heb. 4. 3. For we which have Believed do enter into Rest that is into Sabbath 7thly And after all this Having given so many Hints of Liberty about it and of its Cessation and so to leave it and not any further to open his Mind about it to let us know that notwithstanding he thus spake yet he intended that the Seventh-Day should be kept as a Sabbath still I say Can we imagine that both Christ and the Apostle should leave us thus in the Dark in this so weighty a Matter if still to be continued That which was so plainly Stated so often Repeated and Inculcated in the Old-Testament when in force and nothing at all in the New but so much to the contrary if it had been to be observed Surely I cannot I dare not think it 8thly and lastly From the Whole I conclude That we have no ground in the New-Testament to observe the Seventh Day Sabbath and therefore Men have no ground to separate from their Brethren that cannot follow them in this Matter And I hope this will be of use unto them at least to moderate them and to Repent of the Breaches made on this account that if their Faith continue herein they will have it to themselves And as for the Gospel Day of Publick-Worship for the Church I must own the first Day of the Week though not as a Sabbath by Virtue of the Fourth-Command which only requireth the seventh-Seventh-Day but as the gospel-Gospel-Day of Worship it being the Day of our Lord's Resurrection and so the first visible-Visible-ground of Hope for the new Restored-VVorld and from the Grounds ordinarily stated in this Matter and by my self in a small Tract about the Sabbath on which account I shall forbear to speak any further about this CHAP. IV. Treateth of Marriages and whether Church-Members may Marry with such as are not AS touching this matter viz. The Marrying of Church-Members with those that are not so this being made by some a ground of Separation I do acknowledg that it's a desirable thing to keep within the Bounds of the Churches in this matter Or for every Opinion and Profession to Marry with such as are of the same Societies it 's most likely to tend to Peace But to make the contrary a matter of Fact so as to separate Persons from their Societies who fail in this matter or to separate from Churches who see not the Way clear to do the like I see no Scripture-ground For Church-Censures being of high concernment may not be executed but for great and wilful Transgressions being the Breach of some known Law of Christ and willfully persisting therein And all that is or I suppose can be said in this matter seems not to amount to so much And it 's of weighty concernment to do a thing in the Lord's Name without His Authority Tender Consciences dare not do it 1. The Old-Testament-Scriptures stated in this matter seem to come short of a New-Testament-Law and that for these Reasons 1. Because the Church of the Old-Covenant was the Natural Seed Marriage being a matter of Natural and Worldly Concernment though God's Ordinance it was to preserve them from mixing with the Nations in the way of Generation they being accounted the Holy-Seed Ezra 9 2. 2dly and probably Because Christ was to come of the Seed of the Woman which Line was to be in the Church from the first Promise Luk. 3. 23. to 38. Though that Line did admit of mixture sometimes through infinite VVisdom for gracious ends as in the case of Ruth and probably some others yet without Rule though not without the Divine designe therein the Lord did not only herein preserve them from mixing with the Nations but from mixing with the same Tribes in Marriage for politick ends Num. 36. 6 7 8. which probably might be one end of forbidding them Marriage with the Nations But 3dly The special Reason rendred was The Danger of Inconvenience that might follow viz. They might be drawn a way to serve other Gods Deut. 7. 3 4. and so The Anger of the Lord be kindled against them Not simply for so Marrying but for being drawn away thereby to serve other Gods The Lord did bear with it where and when He pleased without Reproof when they were not drawn away thereby Num. 12. 1. 7 8. Act. 16. 1. True it is there is the same danger still of being turned away from the Truth and therefore Christians ought to be very careful herein 2dly Come we to the New-Testament and we have no positive Law stated in this matter The Scriptures urged reach not the case in hand as Luk. 17. 26 27. I verily think it 's a great mistake in those who think that Christ there speaks of unlawful Marriages or of the sins of the last Dayes but rather discovers the state of the World as not expecting His Coming that as a snare it will come upon them when they are not aware And 2. Cor. 6. 14. clearly relates to Fellowship on a Church-account and the Churches Concernment not to mix with Idolaters or false Worshippers in Religious-Worship and nothing at all of Marriages Neither does 1 Cor. 10. 8. Act. 15. 29. Rev. 2 14. at all reach the case in hand only that 1 Cor. 7. 39. seems to have something of this Matter in it The unmarryed Woman being a Widdow is at liberty to be Marryed to whom she will Only in the Lord Yet whether to understand the words Only in the Lord to intend only with a Church-Member is the great Question which some cannot so easily pass over but rather

Judgment that are not excepted in his Word 7. That probably all sins of Ignorance if not wilful are herein comprehended as in times to be forgiven which seems to be grounded upon Reason For if Sodom had enjoyed the means of Light as some others did they had Repented and the Judgment been diverted and Sodom had remained Matth. 11. 23. Act. 17. 13. So that such as might or would have Repented had they had the means of Light as some others may have a time for mercy and the Scripture seems to present us with this that all except such as sin wilfully and knowingly against God may have a time for remitting the penal part of their Judgment after they have born the punishment of their sin Heb. 10. 26. 8. It 's not intended that this Deliverance will extend to any degree of glory but only a deliverance from pain and misery for they are under no promise of reward of good works because they had none therefore must justly suffer the reward of their bad works but no reward of any good and on this account must be under the Eternal Judgment and sence of Loss 9. And that what of favour and mercy may be extended on this account shall be on the account and for the sake of Christ He shall have the honour of all acts of grace to Eternity Col. 1. 20. Eph. 1. 10. and this as it seems to be Scriptural so it seems to be rational and most God-like Who is the Fountain of Reason and Righteousness and as he hath let us to know that he will sute his Judgments as a Righteous Judge sutable to mens various facts for measure which is a rational and righteous way of Justice Heb. 2. 2. Luk. 12. 47 48. Jam. 2. 13. Rev. 18. 7. Rev. 22. 12. So likewise from the same reason and rule of Righteousness hath he given us hints of limitation in respect of time as if he would not be for ever punishing Luk. 12. 58 59. And this word till or until in Scripture rarely imports Eternity but limits to time Matth. 18. 34 35. and 5. 25 26. I shall now come to answer such Objections as may seem to lay in the way of this matter 1. Obj The Scripture tells us that but few shall be saved Matth. 7. 14. Luk 13. 24. Answ 1. This rightly understood no whit contradicts what hath been said for first Few yea very few comparatively obtain the first degree of Salvation as the Elect Spouse of Christ few enter in at this gate and many may sluggishly seek and not be able There are but few of the Undefiled ones such as Rev. 14. 4 5. such as Psal 119. 1 2. Luk 1. 6. Phil. 2. 15. But multitudes walk in the broad way which leadeth to destruction 2. Few comparatively obtain so far as not only to meet with loss blame and shame 2 Pet. 3. 14. 1 Joh. 2. 28. but punishment in the day of Reckoning and though sluggish Christians and formalists enter not in at the straight gate yet this proves not that they shall find no mercy at all if so Woe will be the case of most of Professors at that Day 2. Obj. The Scripture sentenceth the Wicked with Eternal Damnation assuring us that it shall be Everlasting Matth. 25. 41 46 Answ 1. Rightly understood it may fall in with the same as hath been mentioned for its evident that Matth. 25. intends professing-Christian-Nations for others cannot be accused and sentenced for not shewing kindness to Christ in his Members that never knew or heard of either him or them and so may be such as under the sound of the Gospel sinned against the holy Spirit or such as may obtain a time of mitigation 2. Eternal Everlasting and for-Ever being understood according to the common use and import of the Word in Scripture seems rather to confirm this Understanding than otherwise for we must understand it according to the time or times intended and not always for ever without end but very often the contrary and that both in the Old and New Testament 1. In the Old Testament Gen. 13. 15. and 17. 8. and 48. 4. Exod. 39. 8. and 40. 15. Lev. 16. 34. Num. 25. 13. in all which places for-Ever and Everlasting must be limited to the times intended therein and Jer. 7. 7. and 25. 5. for Ever and Ever must be thus understood 2. In the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the common words for Everlasting and for Ever yet must frequently be thus understood with limitation to the times intended as sometimes to the end of the world Matth. 28. 20. to this World or Life Luk. 16. 8. The God of this World 2 Cor. 4. 4. The World to come Luk. 18. 30. Course of life Ages to come Eph. 2. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes intends the time before the World was 1 Tim. 2. Sometime the time of a mans life Philem. v. 15. That thou shouldest receive him for ever which could be no longer than they lived together and this is a common sence of the word for-Ever both in Scripture and among men for-Ever i. e. so long as men live together Exod. 21. 6. By all which it appears that the use of the word in the New Testament futes with the use thereof in the Old Testament if rightly understood relative to the times intended and so is no stop at all to what is here presented but rather a help therein 3. In a true sence the Judgment will be Eternal in the largest sence of the Word for all that obtain not in the Judgment must be under the Eternal Judgment and sence of Loss which will be very great and will render their Judgment to be Eternal Quest Will not this occasion a Carnal liberty and boldness in sin Persons from a supposition that there may be an end of the pain may thence take liberty to sin the more without fear Answ There is no occasion from hence for any to take liberty to sin for if every one shall receive according to the things done in their bodies whether it be good or evil it should rather tend to provoke to a sincere and holy walking as a preparation for that day If there shall be loss in the neglect of doing Good and punishment for doing Evil sutable to the facts both for measure and time there is no ground for a Carnal-liberty in sin from hence especially the Scripture giving us some light in this matter both as to the terribleness of the Judgment and time of its Executions viz. If Sodom be suffering the Vengeance of Eternal fire so many thousand years and yet shall return in the end the serious thoughts of this Judgment would be very terrible If a fit of Sickness and terrible pain be so hard to be born here for a season in which men wish for death and cannot obtain it what will be the dreadful state of Sinners that must lie in the fiery

Lake some perhaps a 100. some a 1000 and some perhaps 10000. years and at last must be glad with a freedom from their Torment without any entrance into Glory being Eternally under the sence of Loss Surely this is no encouragement to sin nor to slackness or negligence in duty but rather ingaging to strictness in holiness and as dreadful to Evil-doers as the supposition of endless misery in the strictest sence 3. Obj. This seems to be like the Popish Purgatory To pass under the fiery Judgment for a time and afterwards to have some deliverance seems to justifie their principle in this matter Answ The false Church hath almost in all things some-thing like the Truth and we may not reject the Truth because they own IT or some-thing like IT 2dly Their's is a clear Abuse and setting it out of its place and time for base ends to enrich themselves in cheating the People and themselves it is that are like to have the deepest share in this Purgatory from whence Mony will not deliver This is a Purgatory after Judgment from which none can free but the Judge Himself Their s is an invented Purgatory before Judgment to enrich themselves As great a Cheat as ever came into the World Object The Scripture affirms Sodom and Gomorrah to be suffering the Vengeance of Eternal Fire before the Judgment Day which imports a Judgment and Purgatory before that Day Answ That was Sodom's Judgment-Day and this Example being extraordinary is no general Proof The general Rule of Scripture is That the Wicked are reserved for the Day of Judgment to be Punished 1 Pet. 2. 9. Heb. 9. 27. Sodom received their Judgment then and are still suffering thereof and the Day of the general Judgment is like to be their Day of Ease but not so to any else lyable to Condemnation especially under the Gospel 4. Object If Damnation be limited unto Times and that we may suppose a time of Deliverance and that Everlasting in Scripture-Sence may admit of Time Why may not the Salvation of the Godly like-wise admit of Time And so may from the same Ground be supposed to have an end Answ 1. Nothing that hath been said tends to the nulling of the Eternal Judgment and therefore ministers no occasion of Doubt in this Matter relating to the Eternal Salvation of the Godly according to the Promises thereof 2dly There is not the like Reason for the lessening of the Glory of the Saved Ones as of the Misery of the Condemned Ones because God hath alwayes declared himself to be very merciful and pitiful towards poor Sinners ready to be Pacified that their Judgment might be altered and ended not powring out all His Wrath But we never find Him repenting of his Mercy promised and exercised towards His own People unless Sin made a Change Rom. 11. 29. Num. 14. 30 34. And then shall be no Sin and so no occasion of a Breach Zeph. 3. 13. Phil. 3. 21. 3dly The Design of Gospel-Grace and Life shall be suitable to the Son and Lord thereof as the First World was stated upon the Standing or Fall of the First Man for whom it was made and in some true Sense was the Lord thereof Gen. 1. 27 to 31. Who by his Sin lost it But the Restauration and New World is founded immediatly and wholly on the Second Man who is the Lord from Heaven Who can never forfeit and lose the new-Restored State and the Eternity of the Glory of His Saved Ones depends on the Eternity and Glory of their Espoused Head and Lord and Everlasting Covenant of Gospel-Grace and Life in Him Joh. 14. 19. 1 Cor. 15. 49. So that to all made nigh to Him in Gospel-Relation as is the Glory of the Bride-Groom so shall the Glory of the Bride be Joh. 14. 1 2. 1 Thes 4. 17. 5. Object Though Sin be in it self finite yet in as much as it is against an Infinite Majesty it deserveth infinite Punishment both as to Measure and Time Answ Though the Assertion in it self is true yet we shall find that it is from the Infinitness God and his Grace that we are not all consumed Here lieth the Foundation of our Acceptance in His Son now in the Day of Grace therefore the Infinitness of the Majesty offended is no Block in the way of Mercy but on the contrary it is the greatest help and ground of Hope in our Acceptation through the infinite Sacrifice of the Lamb slain and Why we should make that an Argument against all Grace after the Judgment the infinit Sacrifice remaining the same to have its Influence here in which hath been our alone Hope and Help before the Judgment and that which God Himself made an Argument to encourage Sinners to come unto Him Hos 11. 9. I do not yet understand 6. Object If Men did Live ever they would Sin ever and therefore it 's just in God to Punish them ever Answ 1. So it would have been just in God to have given us up all to Sin and Judgment for ever But He is merciful and abundant in goodness and that is it why we are not all consumed 2dly God will Punish no Man for what they might or would have done but for what they have done It will be enough in that Eccles 11. 9. Rev. 22. 12. 3dly They shall be under the Punishment of loss for ever as before I have said which how great it will be cannot now by us be known The loss of a Kingdome of Glory of loving Favour to Eternity How great will this Judgment of Loss be CHAP. VIII Sheweth the Reasons for understanding the Scriptures as hath been declared in the Whole Matter Reas 1. IT 's that which renders a real Design of good-will in God towards all Men in the gift of His Son and in the Restauration-Work and a Real Love in Christ Jesus towards all Men in His painful and shameful Death for Sinners and so confirms the Truth of the Scriptures Joh. 3. 16. Luk. 2. 10. 1 Tim. 2. 4 6. Tit. 2. 11. 2dly It renders a real Capacity in the Second Man the Lord from Heaven not only to repair what was lost in the First but of an Additional good to all men if themselves stand not in the way thereof Rom. 5. 18. Joh. 5. 40. Act. 13. 46. And that notwithstanding men's Neglects they may have some benefit of the Grace after they have justly born their sin and shame 3dly As it renders God not only truly but Universally good gracious and Merciful Psal 145. 8 9. So like-wise it tends to moderate our Notions about the Extremity and Unlimitedness of His Justice relative both to the measure and time of its Execution And that Grace and Mercy in God through the Gospel hath exalted it self above Justice it being his Name and Nature yet no way to the wrong of Justice 4thly As it renders the way of God in the Gospel to be both exceeding merciful and just so it gives us a Rational

the good of All yea of the whole Creation according to the Design thereof Without it we cannot heartily Preach the Gospel to all but must have Restriction in our Minds to a few yea a very few Nor 2. can we according to Scripture Exhortation pray for All which is a Commanded-Duty 1 Tim. 2. 1. on weighty Grounds 1. Because it is good and acceptable in the sight of God v 3. 2. Because He would have all to be saved v. 4. Because Jesus Christ gave Himself a Ransom for All v. 6. These are weighty Grounds to encourage us to pray for All and it 's impossible that men should thus pray who limit the Design of Salvation to so few 2dly Let us own the Spirit 's Work in the Gospel and pray for it It 's the Glory thereof The Gospel is the Ministration of the Spirit and ministers the Spirit which is the great help to Gospel-Faith and Obedience Therefore leave not out the Spirit of the Gospel if you do you leave out the Life and Glory thereof You cannot pray that God will bless your Ministery nor praise God for what is wrought in and by you if you believe not the Spirit 's Work in the Gospel Be humble therefore and give all Glory to God 3dly Study Things which make for Peace Away with the proud Spirit of Contention and Division and put on the Gospel-Spirit of Peace and Charity Love all as Christians in whom the Life of Christ is manifest though they differ from you in some things that are of weighty Concern For such I take to be good Christians who believe love and obey the Gospel to the best of their Understanding though among such may be Differing Apprehensions in many things But this I shall forbear to prosecute any further because I have annexed here-unto An Essay for more of Gospel-Love and Peace among all true Christians 4th Exhortation is 1. To Sinners to accept of Gospel-Grace and Life by Jesus It 's freely tendered and you may have it on the holy honourable-Terms of the Gospel if you will He did not only dye for you but cryeth to you Ho! every one that Thirsteth Come take of the Waters of Life freely All ye that are Weary come to Me If any Man Thirst let him come to Me and Drink Whoever will let him Come Let him Believe and Obey the Doctrine of the Gospel and he shall live O let not your Lusts and Sins and Love of the World retain you any longer from Believing and Obeying the Gospel that you may be Saved and know it shall be no Plea for you Want of Power No No! It 's want of Will The Aversness of your own VVills That will prove your Ruine Joh 5 40. The Power shall not be wanting If there be a willing Mind there is nor shall be nothing wanting on God's Part for your good O be not like the Fool that hath a Price in his Hand to get Wisdom but hath not a Heart to it And know That if you reject or neglect this great Salvation it will be to your own Condemnation 2d Exhortation is to the Saints to persevere in the way of Well-doing Remember it 's Sincerity and Perseverance that shall wear the Crown Take heed therefore of an Vnbelieving Heart to depart from the Living God Take heed and beware of Sin Let not your Lusts and the VVorld captivate you Rom 6. 16. Take heed and beware of Covetousness Of Pride of Oppression of Malice Envy and Evil-speakings Abstain from all Appearance of Evil. And know That you may be in the Holy-Profession of the Gospel with unholy Hearts and unholy Lives and so be far enough from the Grace of Life For if you Live after the Flesh you must Dye notwithstanding your Holy-Profession Rom 8. 13. And look to the Lord for his Assisting preserving Grace who will keep you through Faith unto Salvation But do not deceive your selves For God will not be Mocked You may Deceive your selves Jam. 1. 22. but you cannot Deceive God Therefore my beloved Brethren be yestedfast unmovable alwayes abounding in the work of the Lord knowing that your Labour shall not be in Vain in the Lord 1 Cor 15. 58. FINIS A Healing Word OR AN Humble Hearty and Earnest Endeavour FOR PEACE and UNITY AMONG The Children of Peace and all Men HUMBLY Presented for common Use and Benefit of all the true Lovers of Truth and Peace Written by Thomas Collier Zach. 8. 19. Love the Truth and Peace Prov. 12. 20. Deceit is in the heart of them that Imagine Evil but to the Counsellers of Peace is Joy LONDON Printed for the Author 1676. THE PREFACE or EPISTLE TO THE READER Reader HAving observed to my grief the Differences among Christians about matters of Faith and Worship notwithstanding we have all Grounds to fear that we are All in some things in the Dark being but coming out of the Mystical Babylon and Apostacy And What Person or Church can say They are in all things delivered from the Desilement of that Estate but rather are travelling from Babylon to Zion And O that we could go together in more Vnity going and weeping to seek the Lord our God and asking the Way to Zion with our Faces thither-ward Jer. 50. 4 5. Not judging and censuring one another because all have not attained alike Apprehension in and about the Way Some think they have gotten a step beyond their Fellows And hence they despise or too much undervalue those they think to come short of them And those who may probably come short of others in some Principles of Truth judge those who it may be are gotten beyond them And thus it 's to be feared that Christians have sinned much in their Contestings Reproachings Judgings Dividings and Separating one from another even to the utmost Extent the Scripture warrants a Separation from the World and Babylon I have here endeavonred to put my poor Helping-hand for Healing if 't may be the Wounds and binding up the Breaches and Controversies of Zion of the Church And O that it may be of Healing Vse and as a Medicine fitly applyed It 's not a Scriptureless Peace I plead for but a just and lawful Peace a Christian Peace Not to throw Churches into Confusion but that they may not Confound each other that they may not bite and devour each other I have endeavoured an Answer to the most special things in use at this Day on which Separations among Churches and Christians are built My reason here-in is not in the least to provoke but to moderate that so my designed End herein might be accomplished viz. That those who break on those Grounds might at least unde●stand that there are Matters of weight that sway with Judgment and Conscience with those who cannot act in some-things as they do Which may tend to moderate their Spirits in the matter and may come to see more cause to learn to bear with and forbear their Brethren in Love that if their

intend the Baptism of Gifts as one which I dare be bold to say no men on Earth have So that if there be a Baptism among these beginning-Things which no man on Earth hath attained and the end of the Apostles Laying on of Hands was in order to this Baptism and no man can attain it without the Gift of God and yet there is a Church in present being without it So may there be as truly a Church without Laying on of Hands which was in order to it for the Form adds nothing without the Power especially in this case where the Formal Act was used only in way of Power And for Persons to lay on Hands to such an end who have not the Gifts themselves seems altogether Scriptureless and Reasonless And what is said in this Matter of the Judgment of Authors both Antient and Modern proves nothing it being known that the Apostacy was enter'd timely into the Church and hath made so great an alteration and change from the Primitive Rule and Power that although there is something like the Truth yet the true Form and Power of Truth is lost The Lord help His People that in their coming out they bring away none of Babylon's Devices with them which I greatly fear they are too much inclined unto But to conclude this Matter From all these Considerations I must say That I dare not meddle with this having no Authority from the Lord for it I cannot do it in His Name without His Authority lest my Act should be of the same kind as those Act. 19. 13 to 16. These Things have I minded in general not medling with particular Answers to any Man's Arguments for it Not doubting but if what I have said be seriously considered it may set a stop on the Spirits of those who have prosecuted this Practice to Separation from their Brethren and caution others that they be not over rash in rushing into this Extream So that it 's Issue may tend to and effect Peace which is all my Design in this Matter CHAP. III. Treateth on the Seaventh-Day Sabbath OThers make a Breach and Separation about the Seaventh-day Sabbath supposing that to be the Day and the only Day commanded of God for Gospel Rest and Worship and hence make a Breach and Separation from all that are not of their Opinion in this Matter And in what I shall offer to Consideration in this Case I shall not meddle to Answer any Man's particular Grounds for it because it 's not Controversie I design but Healing I shall to this end present some weighty Considerations about this Matter which if well weighed may if not Answer all moderate the spirits of those who are so high in prosecution thereof and caution others of being too forward in rushing thereinto which is my only Design in writeing This. First then I offer This that the Seventh-Day Sabbath was nor is no Moral Precept but an instituted Ordinance of God and so subject to be changed at the Will of the Institutor or have an end as all other meerly instituted Ordinances are I know there are varieties of Opinions about the meaning of the word Moral but that which I intend is in two Things which is enough for the Case in hand 1. If Moral it must be so as the Law of Nature viz. That which Man by Nature with the teaching of the Works of God without any other Revelation or Institution might attain unto Man by Nature with those Helps might and did come to know that there was a God Rom. 1. 19 20 21. And so by the same Light and Law might know that this God must be worshipped that there must be time for that Worship but that this time must be the Seventh-Day was not written in Nature's Book and therefore in this sense not Moral And that it did not teach the Seventh-Day Sabbath not only Reason tells us it could not but it 's evident it did not teach any the Knowledge of the Sabbath either good or bad in the World till it was instituted by God and commanded as I shall in its place demonstrate Or 2. It must be Moral as perpetual and that it cannot be For there will be no Keeping of Seventh-Day Sabbaths in Glory but it shall be all one perpetual Sabbath to the Lord Heb. 4. 9. 11. of which the Seventh-Day Sabbath was a Type vers 4 5 6. Col. 2. 16 17. but all the rest of the Precepts are perpetual and our being perfected therein will be our Perfection in Glory relative to Purity Quest If it be not Moral Whence is it that it 's set among the Moral Precepts Answ Because though the Day and Time in it self was not Moral in either of these Senses but Instituted yet there was something in and about it which was Moral and is Perpetual that is the Worship of God that is Moral though as to the manner thereof differing according to the Will of God but the Day and Time was an Institution As like-wise the Rest for Worship and the Rest in Glory prefigured by the Rest of the Sabbath was and is Moral and shall be Perpetual 2. It is very probable that the Seventh Day Sabbath was neither Instituted nor Observed nor known in the World before it was Given by Moses Exod. 16. 23. and 20. 8. The Reasons hereof are 1. Because we find it not mentioned till this time which would be 1. Improbable that such a thing as this if it had been known or practised should never be mentioned till this time in the space of two thousand and five hundred Years the Saints and their VVorshipping-God being so much spoken of during this time It is enough for us to deny where is neither Scripture nor Reason to the contrary 2dly It is uncertain whether it was the Seventh-Day from the Creation that God commanded For it 's plain in the Institution Exod. 16. 5. 22 23. that it was the Seventh-Day numbered from the First-Day that the Manna came down from Heaven VVhether that was the seventh-Seventh-Day from the Creation is yet to prove And most evident it is that it was not known to the Jewes before this time which was the first Institution thereof Exod. 16. v. 26. 29. 3dly The Sabbath was Given on no Moral but particular peculiar Grounds though to Moral ends viz. The VVorship of God and may be performed on any Day That the Grounds or Reasons of the Institution were particular and peculiar to that People viz. for Remembrance of what God had done for them and so peculiar to that People only Deut. 5. 15. in which is the Reason of this Institution which like-wise proves that it was not Instituted before It was for Remembrance that they were Servants in the Land of Aegypt and that God brought them forth and gave them Rest from their Bondage in that Land Therefore the Lord thy God commanded thee to Keep the Sabbath-Day And Ezek. 20. 12. More-over I gave them my Sabbath to be a Signe

between Me and Them that They might know that I am the Lord that Sanctifieth Them That by the Sanctity of a Day they might remember that God had Sanctified them for Himself that they might be holy and that could not be given to them for a special Remembrance of so great a Salvation and a signe of peculiar Sanctification that had been a known practicial Duty before Nor can it be so a Remembrance and Signe to any others now Object The Fourth Command is stated on God 's Resting the Seventh-Day from the Works of Creation and His Resting the Seventh-Day and Hallowing It Exod. 20. 11. Answ The Lord gives this as a Reason to ingage them to keep It not him to give It For the Command was fully given before And then vers 11. gives this as a Reason for them to observe it that as He Rested the Seventh-Day from His VVork of Creation having finished It so would He by His Example oblige them to Rest the Seventh-Day Commanded from their VVorks 2dly It 's said That God Rested the Seventh-Day after he had finished His Works of Creation and blessed and hallowed It But it is not said That he Blessed and Hallowed that Seventh-Day then Commanded Nor do I suppose that we may any further understand it than the Purpose of God to Sanctifie that Day when the time was come that He purposed to Command It. Object We have still the same cause to Keep It as they for Deliverance out of Spiritual Aegypt and Bondage of Sin by Jesus Christ and as a signe of our Sanctification Answ 1. It stands not with the Gospel Nor is it God's Order to Institute the same Old-Covenant-Signes of Old-Covenant-Grace and Sanctification to be Signes of New-Covenant-Grace and Sanctification This is quite besides God's Method and Order and savours not of the Gospel And so 2dly The Will of God should be our Rule in all Things And if God in the Gospel hath at all given us the Sabbath as a signe of our Gospel Redemption and Sanctification then are we so to receive It else not But if God hath given Jesus Christ as the signe and example of our Sanctification and the Copy after which we must write and walk 1 Cor. 15. 48 49. 2 Cor. 4. 11. 1 Joh. 2. 6. and 3. 3. and 4. 7. and the Holy-Spirit in the word of the Gospel to accomplish the work of Sanctification in us 1 Thes 5. 23. 2 Cor. 3. 16. it's good for us to cleave close to This. 3dly Their Deliverance out of Aegypt was out-ward and temporary and might be forgotten in the Generations to come that had not seen It and therefore needed some out-ward signe of Remembrance and all came short of accomplishing the end designed thereby Judg. 2. 7. 10 11. They were the Natural Seed sanctified and set a-part for a time under an out-ward Covenant and a Worldly Sanctuary and out-ward signes of Sanctification and Salvation from out-ward Servitude to remember them that they were God's Saved holy People but the Church of God in the New-Covenant are the Spiritual Seed and are or should be Spiritual Sanctified in Christ Jesus called to be Saints Their Redemption is Spiritual and shall be Eternal And they need not look back or take up the signes of the Jew's Redemption and Sanctification but cleave to the Word and Spirit of the Gospel 4thly The whole Law by the new-Covenant is abolished as a Ministration from Mount Sinai to that Church and Believers are to Receive their Law from the Hand of Christ and no otherwise He being their Lord and Law-Giver Act. 3. 22. 2 Cor. 3. 7. 11. Rom. 7. 4. 5thly Neither Christ nor His Apostles hath commanded the Observation of that Day in the New-Testament and therefore we judge that we are not bound by any Law of Christ our Lord to the Observation thereof And therefore to suppose that Day to be observed we do herein render Christ to be less Faithful in His House than Moses was in his Contrary to Hebrews Heb 3. 2. 5 6. That a matter of so great Importance as this should be wholly left in silence if the Lord's Will had been it should be observed seems very unlikly and incredible And the Apostle Paul who was the Apostle of the Gentiles in Faith and Verity Rom. 11. 13. 1 Tim. 2. 7. tells us that he had not ceased to make known all the Counsel of God Act. 27 with vers 20. VVe may safely conclude that if this of the Sabbath had been any part of the Counsel of God to us Believing Gentiles under the Gospel we should have heard of it from our Apostle And as for that other Objection from Matt. 24. 20. where Christ saith Pray that your Flight be not on the Sabbath-Day it 's easily Answered 1. That it 's no Command for the Sabbath take it in the strictest sense that may be supposed 2. It 's evident that Christ intends it relative to the Jews who he knew would be zealous of the Sabbath and so their trouble would be the greater It no whit adds Authority to the Sabbath but relates the Difficulty of their Case by reason of the zealous Jews who would be probably as ready to kill such as would flee on that Day as the Enemy And as for the Apostles Preaching on that Day to the Jews it is no marvel nor ground to conclude it Instituted for the Gospel-day of Divine-Worship whose Work it was to take all Opportunities both among the Jews Gentiles to be winning Souls to Christ any Day or Time of their Assembling 1 Cor. 9. 20 21. But shew any one Example of a Gospel-Church assembling on that Day to worship God in Praying Preaching and breaking Bread or Fellowship in the Lord's-Supper it would be something nearer the Matter though not enough to make it an Ordinance 6thly We have not only the Silence of Christ and His Apostles both as to the Precept and Precedent but we have many words dropt by the Apostle Paul in his Epistles seemingly to the contrary as Rom. 14. 5. One Man esteemeth one Day above another another esteemeth every Day alike that is Esteemeth no Holiness in one Day above another and so leaves it as a matter indifferent Let every one be fully perswaded in his own Mind and not judge or despise one another Some I know will say to this That it intends other Legal-Daies formerly observable But who can Determine this Seeing the Apostle speaketh in the largest sense Esteemeth every Day alike There is no room for the Sabbath to be excepted And it 's not probable that the Gentile-Believers should so soon fall in love with the lesser Holy-Dayes of the Jews and not with the greater So that the Seventh Day is the most likely to be the one Day by some esteemed above the rest So Col. 2. 16. ●et no Man therefore judge you in Meat or in Drink or in respect of an Holy-Day or of the New-Moon or of the Sabbath Dayes or Sabbaths which