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The pious Young 
 
 Or a CompendiouVl*nd \ 
 
 CATECHISM, 
 
 For < > r e N, and^dll 
 
 5 Perloi; 
 
 jy h r ?v 
 
 The Ingenious ana 
 
 learn true >, and. 
 
 o edfui 3>k ;-gr God 
 
 , Parents. 
 
 dof 
 
 nth Profit y dc iivers Ktf£ 
 
 which many have fallen In to, 
 
 sby their Souls have fufFer'd. much 
 
 "rong. For the preventing of which 
 
 Care had ne^d' be taken, in 
 irig and evil Age. 
 
 . Helps, tlwre may be occafibn 
 lis in all Family s. 
 
 ON D')N, Printed in the Year* 70$; 
 
, ( i'i ) 
 
 TheEpiftle to tBe.Reacfe; 
 
 Courteo; 
 
 G 
 
 Courteous Reader, 
 
 D made Man in I 
 
 : fionld imitate hi: 
 i ■■: doing good at all times : Bat 
 o God made 21 
 have V evil Inventions^ 
 
 EccleC 7. 29. . fell into a loft State and 
 
 Condition. But c. Cent Ins c, 
 
 beloved Son to feek and to which waslofi^ 
 
 Luke 19. 10. who did iduftriott/fy labour i?t 
 
 here, for he went about al- 
 ways do je laji 
 gave birafelf for us, that he might redeem us 
 from all Iniquity, and purify to himfdf a peculiar 
 People, zealous of good Works, Tit. 2. 14. 
 yet our Lord hath too wfe to compla. 
 
 -f/v 'd concerning him by the Prophet Ifoiah\ 
 49.4. I have labour'd in vain, I have fpenc 
 my Strength for nought, and in vain. 
 
 And novo feeing God bath made fuch rich Pro- 
 tan's Reftoration, and yet the Work is 
 yd to be accomplij/Sd, certainly every good 
 tto do all that he is able tow 
 k. 
 tny of thoje that go ajh\ty, are 
 xiifully lofing their t Solomon 
 
 , Prov. 10.21.) they die for want of Wif- 
 dum : Therefore it teedful fc 
 
 our felves CbrjjKans, not only to be 
 ;, as God hath reqnifd us to be, but 
 A 2 
 
Iv The Epiilie to the Reader. •■ > 
 
 alfo (by alt probable means we can find out or think 
 cf) to promote true Knowledge and Vnderfianding 
 \in others -, especially young ones, that they may learn 
 } early to difcerxihe Difference between the pure Will 
 of God, and Mens Inventions. 
 
 And this is the more needed in this evil Age, be- 
 caufe there are novo fo many of thofe Men which 
 the Apoftle fpake of long ago+ Eph. 4. 14. who lie 
 in wait to deceive, by Slights, cunning Crsfti- 
 nefs, and windy Doctrine *, which hath no Foun- 
 dation in the pure Word of God, 
 
 And yei they are pretending Scripture 'for their 
 'Rule, and therefore are the more likely to hurt the 
 unwary Soul : But they that fear the Lord fincere- 
 ly, and feekf$r Knowledg diligently, fiall difcover 
 their Fraud. And I hope this fmall Piece in thy 
 Hand may be like a Touchfione for the Silver, or a 
 Ballance for the Gold> with refpetl to fome Doc- 
 trines now abroad in the World. This was the End 
 for which I wrote it, and let this be the End and 
 Intent of thy plow and car eftd Reading it: and I 
 do not doubt but thou wilt gain fome benefit by it 
 (by the help of the Grace of God) either to confirm 
 thee in fome Truth already received, or to caufe 
 fonie farther Radiation of Truth t$ flnne into thy 
 Soul. Whatever thou findefi in it of Benefit, ren- 
 der all the Glory of it to our good God, from whom 
 cometh every good and perfetl Gift : And what is 
 imperfetl in it, cover that with the Mantle of'Cha- 
 r'ltj \ remembring all Men have fome Imperfections^ 
 as well as thy Friend and Servant -, 
 
 Philotheo 
 
( 5) 
 
 A Compendious and Vfeful 
 Catechism,, for Chil- 
 dren > and all young Perfom* 
 
 Compos'd in a Tlatn and Familiar $ 
 as the Z\jnd and Careful Father , m- 
 ftrufting his Vermont and Studious 
 Son : Which Son begins tbi Dif- 
 courfe, as folhwetb. * 
 
 Sm *W TT O N O U R J D Father, I have of 
 J B late had fome fober Thoughts 
 A concerning my felf •, which are 
 „,,-*- -*thefe: tf, Whence lam. idly, 
 VV hat I am. 3^, Why I am. 4 thly, How~l 
 have been preierv'd hitherto, yhly, The Cer- 
 tainty of my Departure hence. 6thly, The 
 Shortnefs and Uncertainty of my Time to remain 
 111 this World. And jtty, The Certainty of an 
 fcternitv hereafter, either in Joy or Miiery 
 
 lA Whence :l am: And I find my Original 
 to be rrora God, who created all things in Hea- 
 ven and Earth, without any Materials to make 
 them with. And this Thought maketh me great- 
 A 3 !y 
 
 A 
 
6 The Young Man's Guide: or, 
 
 Iv to admire the Wifdora and Power of God, in 
 Kg me mch a Being in fo wonderful a manner 
 Ind tofev with David, Pfal. 139. ?4, '*'« P™f 
 rtw f«r / am fearfully and wonderfully made 
 Ovifl remember my Body was of the Duft 
 & the EaJSTand this caufeth me to confider 
 how unSonable a Sin Pride is : and thus I learn 
 to be of an humble Mind. . 
 
 zdly, I confider what I am, «*•• Tbatlan 
 not a^Beaft of the Field «°r a /™X(fandtV 
 
 ^rfSSSf ass P^S 
 
 r^ef ld fhelSgGod U given meUnder- 
 Services. ™\ff ?& tiona i Creatures, I con- 
 ftandmg above his «™»™", me f or f ome no- 
 clude rationally, he hath made me tMs 
 
 bier End than he int f nd n ^S e that I do not 
 
 Thought matoK^^fS Body, or any 
 employ «y of the Members «t my 
 
 Thought raifeth my Heart to g£ » t h 
 
 toGoi who &ivet b you a nd r\exf toGod , , 
 Ability to take ca re of me , ^ p 
 
A Compendious Catechifm. 7 
 
 and clothe me, and to give me Learning •, but ef- 
 peciaily to keep me out of evil Company, that 
 I have not been ruin'd by them, as many others 
 have been. 
 
 5*Wy, The Certainty of my Departure hence 
 by Death, doth caufe me to fee a neceffity of 
 getting an Inheritance that is more durable than 
 any in this World. 
 
 6rhly, The Shortnefs and Uncertainty of this 
 prefent tranfitory Life, caufes me to fee a ne- 
 ceffity of the greateit Diligence, in feekifl| to 
 know and do the whole Will of God, whilft I 
 have time to do it in •, knowing well, that uni- 
 versal Obedience to God is a fure Sign of eternal 
 Happinefs : and that the fhort time I have here 
 on Earth, is all the time allow'd me for that 
 purpofe} Ecclef.g. 10. For there is no Work mx\ 
 Device in the Grave^ whither I am going. 
 
 ythly, The Thoughts of an Eternity of Joy, 
 or Mifery, do quicken, me with the greateft Iu< 
 duftry to flee from the Wrath to come, to lay 
 hold on eternal Life, and to be content with any 
 State the wife God feeth bell for me in this Life, 
 fo I may but do his whole Will here, in this 
 fhort time, and dwell with him hereafter for: 
 evermore. 
 
 But in order to accompli fli thefe great things, 
 Dear Father, there is need of great Wifdom : 
 and therefore I do moft humbly intreat you to 
 give me the beft Inftrudtion you can, about the 
 Dutys of Religion *, that by your further Care, 
 and the Help of the Grace of God, I may live 
 all my days a godly and a vertuous Life, and at 
 the end thereof may enjoy a comfortable and a 
 bJeffed Death. 
 
 Father. BiefTed and prais'd for ever be the living 
 
 God, who hath fo gracioufly crown'd my Endea- 
 
 A 4«| yours 
 
8 The Young Marts Guide ; or\ 
 
 vours with his Bl effing, that the Seeds of his 
 Grace are planted in thy Heart (my dear Child) 
 in thy early Days. My Soul doth greatly re- 
 joice in me, to find thee not only remembring 
 thy Creator in the Days of thy Youth, but that 
 thou defireft alfo to be inftru&ed in the whole 
 Will of God, and feemeft to be contented to 
 fuffer here for well-doing (if need be) in hopes 
 of a happy Eternity. 
 
 Moft gladly therefore (hall I inftrutf: thee, 
 according to the meafure of .Divine Wifdom 
 God hath gracioufly beitow'd on me \ and fhall 
 pray to our good God for his Bleifing thereon, 
 that it may tend to his Glory, and thy eternal 
 Advantage. Then (my Son) if thou wouldft be 
 fruly religious indeed, 
 
 Firft, Take notice, thou muft go forth in that 
 Work, as little David went forth againft Goliah 
 of Gath, viz. In the Name of the Lord of Hofts y 
 l Sam. 17. 45. for that it is poflible thou mayft 
 meet with oppofition in thy way from Satan and 
 his Inftruments : Thou muft therefore endeavour 
 to be ftrong in the Lord, and in the Power of his 
 Might, Eph. 6. 10. And in order fo to do, thou 
 muft make Chrift thy chief Stay : God hath laid 
 him in Sion for a Foundation , I fa. 28. 16. and 
 Faith (Eph.3.17.) is the means by which we may 
 lay hold of him, to ftay and ftrengthen us. 
 Thou therefore, my Son, be ftrong in the Grace 
 that is in Chrift Jefm y 2 Tim. 2. 1. For other 
 Foundations can no Man lay than that, which is 
 laid, which is Chrift Jefus, 1 Cor. 3. 11. 
 
 5. Honour'd Father, 1 humbly thank you that 
 you direct me to the Rock of Strength for Help, 
 for I find much Weaknefs in my felf. 
 
 F. My Son, thou art the more likely to re- 
 . ceive Help from God *, for he filleth the Hungry 
 
 with 
 
A Compendious C*techifm. 9 
 
 with good Things, when the Rich are fcnt empty 
 away, Luke 1.53/ And the Apoftle Paid, being 
 fennble of the Sufficiency of the Grace of God, 
 (and the Power of Chrift to itrengthen weak 
 ones) cry'd out, faying, When I am weak, then 
 am I ftt-ong, 2 Cor. 12. 9, 10. thereby fignifying, 
 that when he had leaft Appearance of Sufficiency 
 of Power in himfelf, then he law moft of the 
 Appearance of the mighty Arm of the powerful 
 'Jehovah to bear him up. 
 
 5. But pray (my dear Father) direct me howr, 
 I may come to be made a Partaker of fo great 
 a Bleffing. 
 
 F. My Son, the way to be made a Partaker 
 thereof, is to feek it ', for fo we are dire&ed in 
 the Word of God : Seek, and ye fijall find, Mat. 
 7. 7. Seek the Lord and his Strength^ feek his 
 Face evermore, Pfal. 16%. 4. 
 
 S. Dear Father, that I fhall moil: gladly do, 
 if you will pleafe todireft me how to feek fo as 
 I may certainly find, and not lofe my Labour. 
 
 F. My Son, if thou wouidft fo feek as to find 
 indeed, and not lofe thy Labour, then be fure 
 to make the pure Word of God thy; Rule, in all 
 Cafes : and there are three Rules given in the 
 Word of God -, which, if they are rightly ob- 
 fetVd, thou may ft be fure thou (halt not fail of, 
 rinding, according to thy pious Defire. 
 
 S, Pray Father pleafe to make thofe F Jfe 
 plain to.my Undemanding, and I hope y ott &*/? 
 iee I Ml (thro Grace) readily embrac/them 
 
 F. The three Rules then, which are infallible 
 are tneie : ***w**j 
 
 1. To feek him early :, for God ha.s faid, 7W 
 that feel me early, jball find me, P CO v 8 1 7 "* 
 2. To feek hira heartily 1 for he has JiiW v 
 
lo The toung Marts Guide ; or, 
 
 me with all your Heart , Jer. :q. 13. 
 
 3. To feek him in the way of (incere Obedi- 
 ence j for God has faid, // ye will obey my Voice 
 indeed^ and keep my Covenant^ then ye flmll be 
 a pecidiar Treaptre unto me above all People, Exod. 
 19. 5. And Chrift has faid, If a Man love wf, 
 he will keep my Words * and my Father will love 
 him 9 and we will come unto him, and make our 
 Abode with him, John 14. 23. 
 
 Now, my Son, as to the firft of thefe, I have 
 
 treat Joy in my Soul to fee thee fet lb early a- 
 out the Work : But let thy Heart be fincere for 
 God, and be univerfal in thy Obedience to God, 
 and then thou needed: not doubt but thou (halt 
 obtain Grace here, and Glory hereafter for ever- 
 more. 
 
 S. Loving Father, I humbly intreat you to 
 pray for me, that God will pleafe to prepare my 
 Heart to feek him. 
 
 F. My Son, that I (hall willingly do, for it 
 will bring great Joy to me, when I meet thee in 
 the Kingdom of our Lord, when he cometh in 
 his Glory •, bdt know thou for certain, that my 
 Prayers alone will not be of any fufficient Effica- 
 cy to prevail for thee, unlefs thou prayelt alfo 
 for thy felf, hoping for Acceptance by and thro 
 Cbriftjefus. ■ . 
 
 S. It is indeed a precious Privilege to find Ac- 
 ceptance with God the Father, thro Chrift his 
 Son, which is the grcund of my Confidence, or 
 elfe I fhculd nor daf e to draw near to the Throne 
 of Grace. But that 1 may improve this Privilege 
 aright, dear Father, I humbly intreat you to cu- 
 red: me in this great Duty of Prayer. _ 
 
 F. Dear Child, thou knoweft the Direction our 
 Lord gave his Difciples, in that which we call 
 theLoid's Pravcr, with the Adjuncts thereunto 
 
 belonging: 
 
A -Compendious Catechifa] i I 
 
 belonging : After this manner therefore pray yei 
 faith our precious Lord. It is good therefore to 
 have that Direction always in thy Mind, when 
 thou draweft nigh to God in that Duty. 
 
 S. BlefTed be the Lord that I have fo good a 
 Teacher, as my precious Saviour, to direct me 
 in this great Duty. But pray Father pleafe to 
 tell me, whether or no I ought to fay that Prayer 
 (in that very form of Words) every time I draw 
 near to God, in the Duty of Prayer ? 
 
 F. No} I do not think that was the Intent of 
 our precious Saviour in giving that Direction to 
 his Difciples , for if it had, thofe immediate 
 Diiciples, to whom it was given, had been ob- 
 lig'd to ufe it in all their Prayers, in the very 
 words of it j but we have a Prayer of theirs, 
 
 recorded by St Lu\e^ Acts 4. 24 30. and 
 
 find not the Lord's Prayer, in the Words of it, 
 mention'd in that Place *, nor is it mention'd in 
 any other part of the Gofpels or Epiftles in the 
 New Teftament, as faid at any time by any 
 Qiriitians, in thofe very Words. 
 
 2. Tho the Subfhnce of the Matter be the 
 fame in both the Evangelifts, yet Matthew and 
 Luke differ in fome Words *, fo that (certainly) ' 
 which arc the very fame Words that Chrift fpake, 
 is not eafy to rind. 
 
 3. Chrift doth dire ft us to the Subitance of 
 the Prayer, faying, After this manner pray ye, 
 Mat. 6. 9. The Intent of our Lord appears to 
 be, Let your Prayers be, in the fubflance of 'cm, 
 after the manner or the nature of this Prayer. 
 
 (ij Come with Faith in the true and living 
 God as your Father. 
 
 (2.) Adore and honour his holy and glorious 
 Kume. 
 
 (3-) To 
 
15 The Toung Man's Guide ; or] 
 
 ii&i? tif^A^ ^P&JFI beglorify'd in 
 all the Word, defire thehaftning of his glorious 
 and univerfal Kingdom. 
 
 (4.) Own and acknowlcdg his fatherly Care of 
 us, by asking of him our dailv Bread," and all 
 other Bleilings that we want, for the Support of 
 our Souls or Bodys. 
 
 (5.) Seek to him for the pardon of all our Sins, 
 which we have been guilty of in the whole courfe 
 of our Life, and that we may be help'd to for- 
 give others. 
 
 ' (6.) That we may bekept^from falling into a- 
 ny Temptation for the time to come. 
 
 But then, know thou my Son, that 'tis not e- 
 ncugh to pray only to be kept from the Power of 
 Tempta'tion ^ but our Lord has directed his Dif- 
 ciples (and all Chriitians) to watch and pray, 
 that they enter net into Temptation, Mat. 26. 41- 
 Mark 13. 37. And thy Watching muft be alfo 
 afiilled by the Word of God. Good David 
 faith, Thy Word have J hid in mine Heart , that I 
 might not fin again/} thee : and he propofes a very 
 material Queftion, in the fame Pfalm, which do 
 thou be fure to remember, with the Anfwer to 
 it: Wherewith JbaU a young Man cleanfe his 
 vcay f This is the Queftion. The Anfwer is, By 
 taking heed thereto according to thy Word, PiaL 
 119. 9. 
 
 5. Certainly every Word of God is pure, as 
 faith the wife Man, F rov. 30. 5. and is therefore 
 a (&k Kule for the well-ordering all our ways, 
 if we can find the true Intent and Meaning 
 thereof, and what part thereof wj^re u 
 rule by. But in our Days many Merikre^H* 
 up that corrupt the Word, viz.. they put their 
 cwn corrupt Interpretation upon the, pure Word 
 cf God > in maDy places ^ and in fbme parts of 
 
 it 
 
'A Compendious Catecbijm. ij 
 
 it (which are Co plain that they cannot p ut a 
 fuch corrupt glofs upon them) they have gotten a 
 fubtle (hift to tell us, thofe Places of the Holy 
 Scriptures do not concern us, but were. given to 
 the Jews only. Thefe are weighty Matters 
 (dear Father) therefore if you can but help mc 
 herein, I fhall fee caufe to render hearty Thanks 
 to God, and you, for fo great a Bleiling. 
 
 F. My Son, it is true indeed, and fad to, 
 confider, that whilit God has abounded to us in 
 Goodnefs, the World has abounded in Wicked- 
 nefs, and the Churches with Pride and Carnali- 
 ty \ fo that the Age we live in is corrupted to a 
 very great Degree. We are certainly fallen into 
 thole times which the great Apoftle Paid kid 
 ihould come, When Men will not endure found 
 DoEtrine, but after their own Lufts they heap to 
 themj elves Teachers, having itching Ears : And 
 they fhall turn away their Ears from the Truth, 
 and fh ill be turn d unto Fables, 2 Tim. 4. 3^4. 
 
 5. My dear Father, I dare not quefhon the 
 Truth of what the Apoftle writes about this 
 matter, becaufe I know he was divinely inipir'd j 
 but it feemeth very ftrange to me (confidering 
 " the Excellency of the Truth) that Men fnould 
 love Errour more than Truth •, for in the way of 
 Truth there mud; certainly be moll true Peace 
 to the Soul in this Life : There- 
 fore the Prophet joins Truth Zech. 8. 15,19. 
 and Peace together, and com- 2 The IT. 2 . 10,. ■ 
 mands Men to love the Truth 13. 1 Tim. 2. 4. 
 and Peace} and to receive and 
 believe the Truth is the w*y to be eternally fav'd 
 jn the Life to come. And 'can, .it be fuppos'd that 
 any Men (who retain tjieir rational Facultys) can 
 chufe Error, wherein is neither Peace nor Life 
 tobefcund, rather than Truths wherein they 
 may find both ? i\ It 
 
14 The Young Man's Guide ; or, 
 
 F. It is indeed very ftrange (my Son) and 
 will be dreadful in the end , becaufe they do not 
 only hinder themfelves of Happinefs, by fhutting 
 their Eyes againftthe Truth,' but alfo are lead- 
 ing others on in Blindnefs by their Example : 
 and whillt the Blind lead the Blind, they can 
 exped no other but to fall both into the Ditch, 
 Mat. 23. 13, 14, 15. 
 
 And yet I can fliew thee, from divers Parts of 
 the Holy Scriptures, that it is certainly Co. See 
 a few of thole Places of Scripture, and obferve 
 them well. 
 
 The wife Man faith, Fools defpife Wifdom and 
 hjlruclion, Prov. 1 . 7. N?>t natural Fools, for 
 then their Evil would not have been io great as 
 now it was : But they were fuch as God had 
 made with ufeful Members in their Bodys, as 
 Eyes to fee, and Ears to hear, and given them 
 rational Powers in their Souls, that they might be 
 capable to hear fo as to underfland Wifdom j 
 and outward mean?, by which they might have 
 gain'd Underftandmg : and the only Caufe why 
 they remain'd ignorant was in themfelves, as ap- 
 pears by the moil aii'ec'tionate Calls of God ro 
 them, faying, Hovo ic::g ye Jmple ones will ye 
 love Simplicity ? a?:d the Seomers delight in their 
 Scorning, and Fools hate Knowledg r Turn ye at 
 Thy Reproof ; Behold, I will pour cut my Spirit 
 unto yoHy I will make known my Words unto you, 
 
 Prov. 1. 22 32. And became they did not 
 
 turn and receive Wifdom from God, as they 
 might have done, the Lord threatneth them with 
 grievous Judgments. 
 
 And God- complains by Ifaiah the Prophet, fay- 
 ing-, This is a rebellions People — — that will not 
 hear the Law of the Lord: Which fay to the Seers , 
 fee not) and to the Prophets, prcphefy not unto m 
 
 n&ht 
 
A Compendious Ctitechifm. 15 
 
 right things, fpeak unto m Smooth things, prophefy 
 Deceits. Get you out of the way, turn ajide out • 
 of the Path, caufe the Holy One of lfrael to ceafe 
 from before us, I fa. 30. 9— 11. 
 
 And Jeremiah fpeaks of fome, who inclin'd 
 not their Ear, but made their Neck ftiff, that they 
 might not hear nor receive Inftruclion, Jer, 17. 
 23. And in the fame Prophecy God calls to 
 
 them, faying, Hearken to the Sound But they 
 
 faid, We will not hearken, Jer. 6. 17. And a- 
 gain, by another Prophet, he faith, They refused 
 to hearken, and pulld away their Shoulder, and 
 fiopt their Ears, that they Jhould not hear : Tea, 
 they made their Hearts as an Adamant-Stone, left: 
 they JJjould hear the Law and the Words which the 
 Lord of Hofts hath fent in his Spirit, by the for 1 " 
 wer Prophets, Zech. 7. 11, 12. 
 
 And it was not only fo of old in the Pro- 
 phets Days, but in the Gofpel- times. Tho God 
 chang'd their Miniftry, fending his own Son to 
 teach them *, yet they chang'd not their Minds, 
 but did ftill retain their Hatred of true Know- 
 ledg, and their Love to their Blindnefs and Ig- 
 norance ; and in them was fulnTd, in that day, 
 the Prophecy of J fains, which faith, This Peo- 
 ple's Heart is wax d grofs, and their Ears are dull 
 of Hearing, and their Eyes they have clos'd ; left 
 at any time they fl;ould fee wah their Eyes, and 
 hear with their Ears, and ftmdd under ft and with 
 their Heart, and fiould be converted, and J 
 JJmdd heal them, Mat. 13. 14,15. 
 
 And again, Chrift fpeaks of fome that loved 
 Darkncfs rather than Light, and came not to the 
 Light, left their Deeds JJjould bereprovd, John -3. 
 19, 20. 
 
 And the Apoftle Peter tells us plainly of fbme 
 that were willingly ignorant^ z Pet. 3.5- So that 
 
 it 
 
\6 The Young. Mm$QaMe\ or, 
 
 it appears plainly, beyond all pofliblc contra- 
 diction, that fome Perfons do, love and chufe 
 Blindnefs and Error, rather than Light and 
 Truth : and it is as certain that Tome of thofe 
 do endeavour to corrupt others , for we read of 
 fome who were falfe ApoUles, deceitful Workers, 
 transforming themf elves into the Apo files of Chrift, 
 &C 2 Cor, ii. 13. 
 
 And the Apoitle Peter lets the Chriftians know 
 the Certainty of thefe evil "Workers, in the for- 
 mer and latter Ages of the World, faying, 
 7 here were falfe Prophets among the People, even 
 as there fhall be falfe Teachers among yon, who 
 privily bring in damnable Hcrefys ■■■ and bring 
 upon themselves fwift Dejlruflion : And many 
 J}) all fallow their pernicious ways, by reafon of 
 whoni^ve way of Truth J}) all be evil-fpcken of, 
 2 Pet. 2. i,2. 
 
 S. Dear Father, I return you hearty Thanks, 
 that you are pleas'd to give me warning con- 
 cerning thefe Men, for they are dangerous Per- 
 tons to live arr.ongft. Pray be pleas'd to let me 
 know by what Marks I may know them, that I 
 may avoid any familiarity with all fuch Perlbns. 
 
 F. My Son, if thou wouldft avoid them, 
 hearken to the gracious Words of our blefTed Sa- 
 viour : Mat. 7. 15 — 17. Beware of falfe Prophets 
 which come to you in Sheep" s Clothing, but inwardly 
 they are ravening Wolves : ye Jball know them by 
 their Fruits, Do Men gather Grapes of Thorns, 
 or Figs of Thifiles '< Even Jo every good Tree 
 bri;-?°eth forth good Fruit 7 but a corrupt Tree brin- 
 geth forth evil Fruit. 
 
 Men thus corrupted are Men of wicked Lives, 
 and it rrrnft needs be fo, becaufe thofe evil Prac- 
 tices (if wilful y chofen) mull: needs fpring from 
 an Heart which is harden'd in Sin, or from a 
 
 Spirit 
 
J Compendious Catechifm. 17 
 
 Spirit of Atheifm, to which State Men arrive 
 thro Cuftom in Sinning *, and when they are come 
 to that degree of Hardnefs, they are fitted for 
 abominable Wickednefs, tho they know it fo to 
 be: As faith the Apoftle Paul, Rom. 1. 32. Wht 
 knowing the Judgment of God (that they who com- 
 mit fuch things are worthy of Death) not only do 
 the fame, but have pleafure in them who do them. 
 
 S. BlefTed be our good and wife God, that he 
 hath leftfo clear a Character of thefe dangerous 
 Perfons on Divine Record. I Ilia 11 endeavour 
 (by the help of the Grace of God) to efcape 
 their Society, and to have no Converfation with 
 them, that I may not fall into their Snares. But 
 that I may the better eicape all fuch Mifchiefs, 
 pray (Father) pleate to give me the beft Direc- 
 tion you can, that my Feet may b° n \ blijh'd 
 in right Paths. 
 
 F. That I fhall willingly do, my Son, and 
 the Lord help thee to take good heed thereunto. 
 
 Firfl then, Beware of that abominable Error, 
 lately fprung up in the World, which fo abfo- 
 lutely ftrikes at the great Dutys of Repentance, 
 ' and praying for the Pardon of Sin:, I mean that 
 Doctrine which faith, God fecth no Sin in his 
 People : For tho ('tis true) none can come to 
 God without true Repentance at their fir ft En- 
 trance into Union with him ', yet, alas ! who 
 can fay, / have made my Heart clean, I am pure 
 from my Sin ? Prov. 20. 9. Job was a faithful 
 Servant of God, and yet he fays, Job 10. 14. If 
 / fin thou markeflme, and wilt not acquit me from 
 mine Iniquity. And David fays to the Lord, 
 Pfal. 38. 2, 3, 4. Thine Arrows fiitk ffi in me, 
 and thy Hand preffcth me fore : There is no Sound- 
 nefs in my Flefi, becaufe of thine Anger ; neither 
 is there any Rrft in my Bones, becaufe of my Sin : 
 
 For 
 
i8 The Toung Man's Guide ; or, 
 
 For mine Iniquity* are gone over mine Head as 
 an heavy Burden^ they are too heavy for me, &c. 
 And Solomon fays, Ecclef. 7. 20. There is not a 
 juft Man upon the Earth that doeth good, and fin- 
 nsthnot. And he hath alfo faid, Prov. 28. 1 3. He 
 that cover eth his Sins fi all not profper; but whofo 
 confejfeth and forfaketh them, fljall have Mercy. 
 And our gracious Lord fays, Lake 13. 3, 5. Ex- 
 $ept ye repent, ye (hall ail perijh Therefore take 
 this for aeertsmMaxim, that while we cannot 
 live without iome Sinning, wecannot live (foas 
 to pleafeGod) without fome proportionable Re- 
 pentance, and praying for Pardon. Then all 
 Doctrine, which teaches the negled of the'fe need- 
 f«l Dutys, mud needs he grievous, pernicious to 
 the Soulsof Men, and therefore more carefully 
 to be avoided than Houfes infected with the 
 Peitilence. 
 
 S. To deny to pray for the pardon of Sin, 
 feems to me to be a kind of Denial of the Autho- 
 rity of Chri/t, who has fo plainly taught us to 
 pray fo conltantly for the fame, even daily, as 
 often as we pray for our daily Bread. I fhall not 
 hearken to their Doctrine therefore in this Mat- 
 ter, but to the Dodrine of Chrift our Lord and 
 Saviour. But that I may heartily repent of all 
 Sin, and be diligently watching and praying a- 
 gainft every Sin, be pleas'd (honour'd Father) 
 to give me fome fure and certain Rule, whereby 
 I may know what is Sin, and what is not Sin \ 
 for you know that many of thofe different Opi- 
 nions in the World do require many^ different 
 Dutys j and moft of them of thofe feveral Opi- 
 nions tell us, the neglect of any of thofe Dutys is 
 finful : Then Tome certain Rule, to try thefe Opi- 
 nions and Dutys by, mult needs be very ufeful. 
 
 F. Thou 
 
A Compendious Latechijm. 19 
 
 F. Thou fay ft true, my Son \ and our good 
 God is fo careful of thofe who fincerely feek 
 him, that h« hath directed us to one (landing 
 Rule, to try all Do&rines of all Teachers by, 
 while the World endureth, and that is the Holy- 
 Bible. I fa. 8. 20. TotheLtw, and to theTefti- 
 mony ; if they [peak not according to this Word 9 
 it is because there is no Light in them. The Word 
 of God therefore muft try the Spirits of all 
 Teachers. John faith, 1 John 4. 1. Beloved^ be- 
 lieve not every Spirit, but try the Spirits whether 
 they are of God, btcaufe falfe Prophets are gone 
 out into the World. Thou muft therefore fearch 
 the Scriptures daily, to fee whether the things be 
 lb or no, as did the noble Bereans, Afts 17. 11, 
 12. and by that means many of them beliey'd 
 and receiv'd the Truth, and fo mayft thou. 
 
 Secondly, Beware of thofe Men who under- 
 value and caft Contempt upon the whole Decla- 
 ration of the Mind of God, contain'd in the 
 •written Word, which we call the Holy Bible. 
 Divers fuch Men are in the World who hate 
 the pure Word of God, written in the Bible, as 
 much as they hated our Lord Jefus Chrift when 
 he was on the Earth, and for the very lame 
 Caufe, viz. thereby their finful Courfe is re- 
 prov'd : But God faith, Do not my Words do good 
 to him that walketh uprightly ? Mic. 2, 7. And 
 God is pleas'd to encourage returning Sinners 
 with that as a great Blefling, faving, / will make 
 known my Words unto you, Prov. 1.23. And 
 becaufefome of them difregarded his Words, 
 the Lord threatned them in the following Verfes, 
 To laugh at their Calamity, and to mock when their 
 Fear came upon them, Ver. 26, &c. This muft 
 needs be a dreadful Portion, when the God of 
 all Confolation adds to their AiHidion in tlje 
 
 time 
 
so The Tofag Man's Guide ; or, 
 
 time of Tribulation •, and yet it appears, this 
 Trouble and Sorrow thev brought thcmfelves in- 
 to, by difregarding the Word of God: And God 
 complained of Ephrhim, Hof. 8. u. faying, / 
 have written to him the great things of my Laiv y 
 but they were counted as a firange thing. And what 
 fallows, as the Confluence orProduft of this ? 
 Why pray take notice of rhefe feveral things: 
 
 tf, They fecrific'd and offer'd, but God did 
 not accept of them, ver. 13. 
 
 2%, They are charg'd with forgetting their 
 Maker, ver. 14. 
 
 3<My> They are threatned with Judgments : 
 I. He will remember their Sins. 2. What Judg- 
 ments he will fend. (1.) They (hall return to 
 Egypt. (2.) A Fire (hould be fent upon their Ci- 
 tys.i and (3.) ic ihould not be foon extinguifti'd, 
 for it /hould devour the Palaces thereof, ver. 13,14. 
 Surely then to regard the Word of the Lord, is 
 a great Duty , and to hate, flight and neglect it, 
 is a great Evil. And the Lord Jefus Chrift faith, 
 If a Man love me^ he will keep my Words , John 
 14.23. Where take notice, we cannot manifeft 
 our Love to God, without efteemingbis Word. 
 
 In a word, we may find plentiful Proof in the 
 Lioly Scriptures, how highly God himfelf, and all 
 good Men in general, have efteem'd the written 
 Word of God, which God hath fent abroad for 
 the Good of Mankind. Take one Teitimony 
 more to this purpofe, by the Mouth of the great 
 Apoitle Vaul, wherein we find he efteem'd it a 
 greater Bleiling than all the earthly Enjoyments 
 which Ijrael pofTefs'd j(tho thofe earthly ones 
 were very great) For /(ay she, Rom.$. 1, 2. what 
 advantage hath the Jew / or what profit is there 
 in Ctrcumcifien ? Much every way. chiefly be-^ 
 caul "e that unto thcifi ncrj committed jhc Oracles of 
 
 J Cod. 
 
A Compendiom Catechifm. 2 1 
 
 God. Then todefptfe and difregard all thefe ex- 
 cellent Oracles, which God hath gracioufly Pent 
 amongft us, muft needs be a very great Evil ^ 
 and thofe Perfons and their Do&rines to be care- 
 fully watch'd again ft and vigorouily oppos'd. 
 
 5. My Father, I hope I (hall never be taken in 
 the Snares of thefe Men , for I cannot fee how 
 Men of fuch Principles can give thanks to God, for 
 any of thofe Bleflings they receive more than 
 the Heathens do enjoy. But pray pleafe to go on, 
 to give me yet further Directions in all cafes, as 
 you fee molt needful •, for there is great need of 
 much Underftanding, to efcape all the Snares of 
 evil and corrupt Do&rine that are in this evil 
 World. 
 
 F. 3. Then, my Son beware of thofe Men who 
 would deprive us of any part of the Good Word 
 of God, which we outfit to regard, and obey 
 for our good : And thefe are of two forts. 
 
 ( i.) The Jews, who (were it in their power) 
 would take from us the New Teftaraent j becaufe 
 they believe not in our Lord Jefus Chrift, the 
 Sen of God. 
 
 (2.) Some that call themselves Chriflians would 
 perfuade us ro lay by (asufelefs) all the Law and 
 the Prophets \ becaufe they would have the Son 
 only (and not the Fafcher) give them Rules to 
 walk by. 
 
 By the firft of thefe, I hope, thou wilt not be 
 in any danger to be deceiv'd j becaufe I think 
 thou doft love thy Saviour : But the Principles of 
 the fecond are very dangerous, and therefore 
 take great care that thou be not beguil'd by them. 
 For our Saviour lets us know, Adit. 15. 8,9. that 
 when Men lay afids or reject the Commandments 
 of God, they are apt to be very tenacious of the 
 Traditions of Men ', and then they change fub- 
 * ftantial 
 
22 The Young Man's Guide ; or, 
 
 ftantial Things for Vanity : for the true Wor- 
 fhippers of God are highly efteem'd of God, 
 who worfjjip him in Spirit and in Truth^ John 4.23. 
 as he hath dire&ed •, for fuch hefeeksto worfhip 
 him. But all Worfhip that is after the Tradi- 
 tions of Men is vain Worfhip, and therefore loft 
 labour. And yet thefe Men will by no means 
 hear of the Law of God, unlefs you will tell 
 them that which is not true \ viz.. That all the 
 Law was given only to the Seed of Abraham , and 
 their Profelvtes : and there is nothing in the 
 Writings of Mofes th&t concerns us Chriftians as 
 Duty, either to refrain from what is forbidden, 
 or to do what is commanded in it : Mat. 15.3,9. 
 Mark 7.7— —9. 
 
 5. This is indeed the Language of fome Men 
 that I know j and particularly I have heard Mr. 
 Antinomian fay the fame thing *, nay, that 'who- 
 foever teacheth any part of the Law, as binding 
 to Chriftians, doth therein teach Judaifm, and 
 not Chriftianity, Therefore pray Father give 
 me your Thoughts about this matter, in which I 
 long to be fatisfy'd '■, for if what they fay be true, 
 I will carry only my Teftament, and not my Bi- 
 ble, to the Church with me •, and will not trouble 
 my head with hearing or reading the Old Tefta- 
 ment any more. 
 
 F. Thou fay 'ft well, my Son ^ if they fay true, 
 then I can fee no need we have of the Old Tefta- 
 ment : efpecially Iseing they that difregard the 
 Writings of Mofes, treat the Prophets no better, 
 in all the care and pains they have taken, to prefs 
 the Dutys of the Law of God on the Minds of 
 Mankind : And if none of the Precepts of the 
 Old Teftament be our Duty to obferve, then it 
 will as certainly follow, that neither the Threats 
 therein can caufe/us to fear, nor the Promifes give 
 
 us 
 
'A' Compendious Catechijm. 
 
 *i 
 
 us any ground of hope for any of the Bleflmgs 
 which are therein contain'd. And if fo, I cannot 
 fee what ufe that part of< the Bible can be of to 
 us. But, my Son, do not hearken to^them, for 
 this is a pernicious Error, if we may believe the 
 Wife Man *, for he faith, Prov. 28. 9. He that 
 tnrneth away his Ear from hearing the Law^ even 
 his Prayer fiall be an Abomination. And if our 
 Prayer be an Abomination in the fight of God, 
 we are undone : for then there will be no means 
 left us to obtain any help from God, in any cafe, 
 at any time. m 
 
 S. That would be a dreadful Cafe indeed, to^ 
 find no Acceptance with God, nor any Anfwer 
 from him ', that while Perfons are feeking to God 
 for Acceptation, their very Supplication fliould 
 be accounted an Abomination. I hope we do not 
 turn away our Ear from hearing the Law ^ yet 
 we do not do all that was requir'd in the whole 
 Law, as Sacrifices, &c 
 
 F. No, my Son, not offering Sacrifices, &c- 
 is now in no wife turning away the Ear from 
 hearing the Law \ becaufe this and the other 
 Types, &c. did belong to the Levitical Prieft- 
 hood*, and thofe Shadows, Figures, and Types, 
 were to remain only as that Priefthood remain'd, 
 until Chrift (the Subflance of thofe Shadows) 
 was offer'd up for our Sins, riien from the Dead, 
 and become an Hi^h Prieft for ever over the 
 Houfe of God : Then the Priefthood being 
 chang'd, Hcbq. 12. there mud needs be a Change 
 alfo of the Law, viz,', of Ceremony s, in which 
 Works and Bufinefs the Priefts were moftly em- 
 ploy 'd. Thou mull learn therefore to diftinguifli 
 between thofe Ceremonys, and the Nfyiafr B^wA/wV, 
 the Kingly or Royal Law, Jam. 2. 8. The Aaro- 
 meal Prieiihood, and the Ceremonys belonging 
 
 * " to 
 
24 The Toung Man's Guide \ or y 
 
 to their Adminiftration, was only to Ifrael, and 
 that for no longer time than till our Great High 
 Pried was perfected, Pfal. 47. 2, 7, 8. But God 
 is King of all the Earth, and his Roval Kingly- 
 Law is far more excellent than thole Ceremony's 
 under divers Confiderations, as will appear anon. 
 But at prefent let us lee what this Royal Law is. 
 And (1.) It is a Scriprure-Law * he faith, accor- 
 ding to the Scriptures, ver. 8. (2.) Its Subftance 
 (in our Duty to Men) is contain'd in thefe words, 
 Thou f/jalt love thy Neighbour as thy felf. (3.) The 
 Whole of it, and each part of that whole Law, 
 is the ten Commandments, as appears in the fol- 
 lowing Verfes : For having mentionU the Royal 
 Law, ver. 8. and the Subftance thereof, relating 
 to our Duty to Men, viz.. to love our Neighbors 
 as. we love our felves, he tells us ver.g. thole that 
 have refped to Perfons (viz. that love not ac- 
 cording to the aforefaicl Rule) N Commit Sin, and 
 are convinc'd of the Law as TranfgrefTors. Ver. 
 
 10. faith, For whofoever fo all keep the whole Law, 
 and yet offend in one pointy is guilty of all. And 
 to let us know the Law he intends by whole Law, 
 and one point of it, he prefently proceeds, ver. 
 
 11. to two Branches of the ten Commandments, 
 as a Confirmation of what he had before affirm'd, 
 becaufe he that did wilfully break one of them, 
 defpis'd the Kingly Authority of God, in that 
 
 -' Kingly or Roya.1 Law : For he that [aid, Do 
 not commit Adultery, faid alfo, Do not hill. Now 
 jf thou commit no Adultery, yet if thou kill, thou 
 art become a Tranfgreffor of the Law. So that it 
 is very clear, that it is the ten Commandment- 
 Law, which the Spirit of God doth here call the 
 Kingly or Royal Law. But now I fhall (hew 
 
 • thee that thefe ten Commandments are 'excellent 
 above the Ceremon vs in feveral cafes. The proof 
 hereof will appear thus. Thefe 
 
A Compendious Catechifm. 25 
 
 Thefe are to be efteem'd more excellent, for 
 •the Difference God made between thefe and the 
 other at Mount Sinai \ for God fpake all thefe 
 Words, with his own Voice, to all Jfrael, Deut. 
 5. 22. Aiofes having rehears'd the Ten Com- 
 mandments, iavs, Thefe Words the Lord fpake 
 unto all your Affembly in the Mount, out of Fhe 
 midft of the Fire, of the Cloud, and of the thick 
 Darknefs, with a great Voice ,vmd added no more* 
 But- of other Laws God faid to Aiofes, Exod.21. 
 1 8. Thefe are Judgments thou J}) ait fet before 
 them. Sure here mud be an Excellency in this 
 Sermon, preach'd to all the People immediately 
 by the Voice of God, above the Meffage fent by 
 his Servant, fpoken only to Aiofes. 
 
 S. I think I have heard fome Men queftion 
 whether God fpake thofe Words (with his own 
 Voice) or no. 
 
 F. And what part of Truth is there ftanding 
 on Divine Record, of which it may be (aid, no 
 Man ever at any time queftion d the Truth of it ? 
 But Aiofes certainly knew as well as any Man 
 that ever liv'd in the World, who fpake thefe 
 Words \ and he faith, Exod. 20. 1. God fpake 
 all thefe Words. And again, Dm. 5. 4. The Lord 
 talked with you Face to Face cut of the midfi of 
 the Fire, &c. 
 
 S. But did not Mr. Anti (when you fpake to 
 
 him about it) argue from Stephens Words, Acts 
 
 7. 53. That they received the Law by the Difpofiticn 
 
 .of Avgels •, therefore fpoken by Angels, and not 
 
 by God ? 
 
 F. Yes, he did fo argue, but it is becaufe he 
 hath a great Antipathy againfl: the Law of God, 
 and would willingly (if he could) blot out its 
 Name, that it might be no more in remembrance, 
 tut take notice \ 
 
 B i.Ttet 
 
26 The Tourtg Man's Guide ; or] 
 
 i. That Text doth not fay, That Law there 
 mention 'd is the moral Law, contain'd in the 
 Ten Commandments. 
 
 2. It doth not fay it was Jpoken with the Voice 
 of Angels. 
 
 3. Then to give that Interpretation thereon as 
 fAr. Anti doth, is to go quite contrary to one 
 general Rule, which the Learned advife us to ob- 
 serve always in the interpreting of Scripture 7 „ 
 namely, to interpret or open the meaning of ob- 
 icure or dark Texts, by thofe that are raoft plain 
 and clear. Now it is very plain and clear (as is 
 noted already) that Mofes faith of thefe Ten 
 Commandments, that God fpake them \ and the 
 People are very exprefs in the matter, and take 
 no notice of any Voice of Angels that they 
 heard, but the Voice of God, as Mofes rehear- 
 fes their Words*, Deuf. 5. 24, 25, 26. And ye 
 faid 7 Behold the Lord our God hath fcevod tti his 
 Glory i and his Greatnefs, and we have heard his 
 Voice out of the midfi of the Fire •, we have feen 
 this day that God doth talk with Man, and he li- 
 
 <veth If we hear the Voice of the Lord our 
 
 God any more 7 then we fljall die. For who is there 
 of all Fief/; that hath heard the Voice of the Liv- 
 ing God) fpeaking out of the midfi of the Fire (as 
 we have) and liv'd f Thus we fee here is the 
 Teftiraony of Mofes 7 and of the People, that it ' 
 was the Voice of God, and no mention made of 
 Angels fpeaking, but of God's fpeaking. And 
 if this be not fufficient, take the Teftimony of 
 God himfelf, Exod. 20. 22. And the Lord faid j 
 unto Mofes, Thus JJjalt thou fay unto the ChiU 4 
 dren of lfrael, Te have feen that I have talk'd \ 
 with yon from Heaven. 
 
 Now when thefe feveral Texts are Co plain ; 
 that it was the Voice of God, to interpret the j 
 
 Difpo- j 
 
A Compendious Catechifm. 2 f 
 
 Difpofition of Angels, to intend the Voice of 
 Angels, feems to darken the Holy Scriptures, and 
 not to give Light to underftand it % I do there- 
 fore much better approve of Jmrns Interpreta- 
 tion Of \bdfaT% TOV VQ{JM As J)a,T*yci$ dfyths-JV, 
 (which he renders thus) Ton have receiv'dtheLarw 
 in the midfi of the Ranks of Angels. This worthy 
 learned Author was born in the Reign of King 
 % Henry VIII. liv'd all the Reign of K. Edw. VI. 
 Q. Mary and Q* Elizabeth, dying in the fame 
 year in which the Queen died, Anno 1602. being 
 57 years of Age. He was a very ftudious and 
 . induilrious Defender of thofe Truths, that were 
 then known by the Protectants of thofe times, 
 for which he was much hated by the contrary 
 Party. Our late learned Annotators agree with 
 him in the fenfe of thefe words [Difpofition of 
 Angels'] They fay the Militia of Heaven (for it 
 is a military Word) accompany'd the Son of 
 God in giving forth the Law, and in the midft 
 of that glorious Retinue he did give the Law \ to 
 which LQitzDeHt. 33.2. Pfal.68. 17. From what fl 
 has been (aid, and much more which might be 
 faid (if need were) I conclude, there is very 
 clear Scripture-proof, that the Ten Command- 
 ments were deliver'd by the Voice of God to all 
 Ifrael, in an eminent manner, and are therefore 
 to be efteem'd more excellent than the Law of 
 Burnt-Offerings, e?r. deliver'd at Sinai only to 
 Mojes, and fent by him to the People. Here ap- 
 pears an Excellency from this Cohfideration, both 
 by Reafon and Scripture. 
 
 1. By Reafon. If Men have feveral Prefents to 
 deliver to others, and fome they will fend by 
 Servants, or other MefTengers \ but one is of 
 
 Ifuch a Worth and Value, that they will 
 trull; neither Servant nor other MeiTenger with ir. 
 
28 The Toung Marfs Guide ; or, 
 
 but will deliver it themfeives : Sure, as the Giver 
 was (b careful about the Delivery of it, the Re- 
 ceivers thereof ought alfo to efteem fuch a Pre- 
 fent, To deliver'd, at a very great Price, and keep 
 it very carefully. And fo I think it appears by 
 Reafon, we ought to efteem and keep the Ten 
 Commandments alfo with the like care, or rather 
 with far greater, becanfe thefe were deliver'd by 
 no Man at that time, but by God himfelf, with 
 his own Voice, to more than Six Hundred Thou- 
 fand People. Should a King come from his 
 .Throne, to give Directions with his own Voice 
 to fome of his meaneft Subjects, about Matters 
 that were weighty \ would not Reafon teach thofe 
 Subjects highly to efteem thofe Directions Co 
 given ? Yes fure. I will not fay the Cafe is pa- 
 rallel, for here it's infinitely outdone *, for it was 
 not an earthly King, but the King of Kings, the 
 glorious Creator and Preferver of Heaven and 
 Earth. Neh. 9. 1 3. Thou camefi down alfo upon 
 Mount Sinai, and fpahfi with them from Heaven, 
 &c. This was wonderful Condeicenfion in the 
 Great God, and ought to be remembred, and 
 what he fo fpake to be carefully obferv'd by all 
 
 2. As Reafon teaches this Leftbn, fo the Holy 
 Scripture teaches the fame thing. See the Dif- 
 ference which God makes between thofe Laws 
 which belong more immediately to the Cere- 
 monial Service of thePriefts, and thofe that were 
 deliver'd with his own Voice to the People. Jer. 
 7. 21, 22, 23. Put yonr Burnt-Offerings unto your 
 Sacrifices^ and eat Flefi (viz.. do what you will 
 with them, I do not regard them) Why fo ? 
 Are not thefe fuch Services as had been accepted 
 often by the Lord ? Yes, they were fo, but there 
 were more excellent Commands of God neglec- 
 ted, 
 
 i 
 
A Compendious Catecbifm. 29 
 
 ted, in companion of which the Lord did not re- 
 gard thofe typical Laws , and thofe that they 
 ought chiefly to have eileem'd were the Ten 
 Commandments, deliver 'd with the Voice of God, 
 as appears by what immediately follows : For I 
 fpake not unto your Fathers, nor commanded them 
 in the day that I brought them out of the Land of 
 Egypt, concerning Burnt -Offerings or Sacrifices. 
 But this thing commanded I them, f lying, Obey 
 my Voice, &c. v Note here in thefe words: 
 
 (i.J We may not underftand them in the 
 largeft fenfe, as if God had never at any time, 
 or iii any manner commanded them to offer Sa- 
 crifice or Burnt-Offerings, for thefe were com- 
 manded. See the feven nrjft Chapters of Levi- 
 tic m. 
 
 (2.) Then the meaning mufl: be, I fpake not 
 to your Fathers of thefe, in the fame manner, 
 and to theTameend, not with my Voice, only 
 the ten great Precepts, which I requir'd more, 
 ftrid Care and Diligence to' be us'd about: I 
 (aid, Obey my Voice. So that we fee the Lord 
 himfelf doth fet a very high Efteera on what was 
 fpoken to the People (here caii'd their Fathers) 
 with his own Voice. Add to this what we find 
 Deut. 4 9. Orrlytakeheedto thy j elf, and keet) thy 
 Soul diligently, left thou forget the things which 
 thme Eyes have fee??, and left they depart from thy 
 Heart all the Days of thy Life j but teach them 
 thy Sons, and thy Sons Sons, especially the Dij 
 that thou ftood.fi before the Lord thy God in Ho- 
 reb (that is, Sinai, Exod. 19. i, 10.) Ver. 12. 
 And the Lord fpake unto you cut of the nudft of 
 the Fire Te heard the Voice of the Words, hit 
 J aw no Similitude, only ye heard a Voice; and he 
 declard unto you his Covenant, which he com- 
 manded you to perform, even Ten Commandments, 
 
3° The Young Marts Guide \ or, 
 
 &o Ver. 32. For ask now of the Days that are 
 paft, which were before thee, fince the Bay that 
 Cod created Man upon the Earth ; and ask from 
 the one fide of Heaven unto the other, whether 
 there hath been any fuch thing as this great thing 
 is, or hath been heard like it ? Ver. 33. Did ever 
 People hear the Voice of God, fpeaking out of the 
 ?nidfi of the Fire, as thou haft heard, and live ? 
 Alen have often heard the Mind of God dedar'd 
 by other Men (thro Grace) but never heard 
 the Voice of God fo, as at that fime, proclaiming 
 this Royal Law, viz,, the Ten Commandments : 
 and therefore this excellent Sermon, preach'd 
 ■with God's own Voice to all the multitude of 
 People, ought in an efpecial manner to beremem- 
 fcred and taught to others. 
 
 5. Honour 5 d Father, I humbly thank you, I 
 am now fully fatisfy'd that the Ten Command- 
 ments are defervedly call'd the Voice of God in 
 an eminent manner beyond others, and (hall al- 
 ways e/leem them fo, whatfoever Mr. Anti or 
 any other Perfon fhall fay about them. 
 
 F. It is well, my Son, thou haft gain'd this 
 point*, praifeGod for every meafure of Know- 
 ledg which the Lord is pleas'd to grant thee : and 
 for thy farther Eftabiilhment, remember, 2. That 
 as God fpake them to all the People with his own 
 Voice, fo he wrote them with his own Finger, on 
 two Tables of Stone. We read, Exod. 31. 18. 
 And he gave unto Mofes two Tables of Tejilmony, 
 Tables of Stone, written with the Finger of God. 
 .And that it was the Ten Commandments that 
 was written on thofe Tables, fee Dent. 4. 13. And 
 he deliver d unto yon his Covenant, which he com- 
 manded yon to perform, even Ten Commandments \ 
 and he wrote them upon two Tables of Stone. He 
 ;ammanded them with his Voice (as aforefaid) 
 
 and 
 
A Compendious Catechifm. ji 
 
 and he wrote them with his Finger, even the 
 fame Ten Commandments as he had fpoken. 
 Deut.9. 10. And the Lord deliver' d unto me two 
 Tables of Stone, written with the Finger of God % 
 and on them was written according to all the Word* 
 which the Lord fpake with yon in the Mount ^ out 
 of the midfi of the Fire, in the day of the Af- 
 jembly. This writing them in Tables of Stone, 
 by the Finger of God, is of great Signification: 
 (1.) It may fignify the Duration of them, as 
 Stones are 'durable. (2.) It may fignify the Abi- 
 lity of God to write his Laws in their Hearts, 
 tho they had {tony Hearts, according to his gra- 
 cious Promifes, Jer. 31. 31, 32, 33. Ez,ek. 36* 
 26, 27. 
 
 S. But pray, Father, doth not Mr. Philanthro- 
 pe tell you, God did not write them, but Mofes 
 wrote them ? 
 
 ' F. NotwitManding the Love I have for Mr. 
 Thilanthropm, yet I muft take leave to bear my 
 Teftimony for God in this Cafe, and conclude 
 the Holy Scriptures are true, feveral of which 
 thou feeft dopofitivdy affirm God wrote them : 
 To which I fhali add one more ', Exod. 32. 15, 
 16. And Mofes turnd, and went down from the 
 Mount., and the two Tables of the Teftimony were 
 in his hand ', the Tables were written on both their 
 Sides, on the one Side, and on the ether, were they 
 written. On this Text Mr. Thilanthropm would 
 argue there was abundance of Matter written in 
 the Tables, and that they were very large. But 
 how then could Mofes carry them in his hand ? 
 for Stone is heavy \ and we do not read that Mo- 
 fes laid them on his Shoulder, or carry'd them in 
 his Hands (Plural) but in his Hand. It is likely 
 therefore the Lord did gracioufly write them on 
 both Sides, that they might be very light, tho 
 B 4 the* 
 
3 2 The Toung Man's Guide ; or, 
 
 they were Stone. But to come to the Matter I 
 intend : Ver. 16. faith, The Tables were the Work 
 of God, and the Writing was the Writing of God, 
 graven upon the Tables. And befides all this, con- 
 sider, had not God written them, there would 
 not have appear'd fo much need of carrying the 
 fecond Tables up to the Top of the Mount , for 
 I think Mofes (knowing what was in the firft 
 Tables) very well might have written below, 
 where he hew'd them, as well as on the Moun- 
 tain, if it had been his Work : but they appear 
 to be carry 5 d up into the Mount for no other 
 end than for God to write on tl)era, if we will 
 believe either God or Mofes. 
 
 S. But Mr. Philanthropes faith, in pag. 24. of 
 his Book, Mofes declares, Exod. 54, 27. That 
 the Lord order'd him to write the fecond Tabies > 
 and did not tie him up to any precife number or 
 fet of Words, &c. And tho there is in Dent. 
 4.13. and in 10.4. mention made of Tables, Wri- 
 ting, and Ten Commandments *, yet Ofays he) in 
 neither of thefe Places is the number 1 en afcrib'd 
 to what was written on the Tables, &c. Pray- 
 how does this agree with what you have faid ? 
 
 F. We fee, my Son, how far Zeal to defend 
 Notions receiv'd will carry Men, even to fup- 
 pofe that in the Holy Scripture which no body 
 can find there : for I have fearch'd Exod. 34. 27. 
 for that Declaration of Mofes, that God gave 
 him fuch an Order to write the fecond Tables •, 
 and I can find no Tables at all mention'd in it. 
 I do not deny Mcjes's being commanded to write, 
 but that he did write on the Tables is certainly 
 a great Miftake, as appears from what hath been 
 faid already } and in that very Chapter, viz.. 
 Exod. 34.1. And the Lord faid unto Mofes, Hevo 
 thee two Tables of Stone like unto the firft, and I 
 
 will 
 
A Compendious Catechifin. JJ 
 
 will write upon thcfe Tables the Words that were 
 in the firfl Tables^ which thou brake/}. I think 
 this one Verfe, if well confider'd, will fully- con- 
 fute Mr. Philanthropes in both the Branches of 
 his Aflertion \ for contrary to Mofes's declaring 
 the Lord order'd him to write the fecond Tables, 
 he here doth plainly declare, The Lord [aid, I 
 will write upon thcfe Tables : and contrary to the 
 other part, that God did not tie Mofes up to any 
 precife number cr fet of "Words, here we read 
 the Lord laid, I will write upon thefe Tables THE 
 Wcrds which vrre in THE FIRST TABLES y 
 which thou brafcft. See now how pofitively, contra- 
 ry to Truth, Mr. Philanth. write?. O how fhould 
 Men tremble at the thoughts of lifting up the 
 Hand againft Truth, left God (who is juft) 
 fhould judicially let them fall into more Errors 1 
 I appeal alio to the Reader, whether or no the 
 number Ten (in 1)^.4.13. and in 10.4.) be 
 not afcrib'dto what was written on the Tables. 
 It will be very needful to mind thefe things weil,. 
 for that a great ftrefs is laid on that corrupt 
 Foundation. 
 
 S. I am almoft amaz'd to think that Mr. Phi- 
 lanthropes fhould thus feek to promote Error, 
 b*caufe I think he is a Man of a fober good Life \ 
 and I remember you told me formerly, by their 
 Fruits I might know them, that did wilfully go 
 on in, and promote Error :, you told me they 
 liv'd wicked Lives : how (hall I underftand this ? 
 
 F. My Son, thoumuft learn to diftinguiih be- 
 tween a common and conftant going on in, and 
 promoting of Error, and an accidental failing 
 once into fuch a Snare. As the Spider makes it 
 her Bufinefs to fet up Cobweb-nets to catch the 
 harmlefs Flys •, (o fome Men do make it their con- 
 ftant bufinefs to write and fay what they can 
 B 5 to 
 
J4 The Young Man's Guide ; or, 
 
 to corrupt the Minds of Men. And tho Mr.Phi- 
 lambropm bath a good capacity, that might have 
 enabled him to have efcap'd their Snares, if he 
 had made the right ufe of it \ yet he being 
 greatly incumbred with multiplicity of Bufinefs, 
 he did not take time enough to tearch into the 
 Errors of this Age, and the pernicious and fad 
 Confequences of thofe Dodrines \ and (for want 
 of due confideration) thinking them true, in 
 Zeal for that which he fuppos'd to be Truth, he 
 hath this once (unawares) lifted up his Hand a- 
 gain/t Heaven, and help a the Enemys of Truth. 
 And who knows but our wife and good God 
 might fufFer him fo to do, and to write fo evi- 
 dently contrary to the Word of the Lord ; to 
 the end, that by reflecting on his own Work, 
 and feeing his great Miftake, he may receive 
 much more powerful Convictions than ever he did 
 receive from the Writings of any others ? 
 • 5. I heartily wifti it may have fogood an effect 
 on himfelf t I cannot fee any great hurt it can do 
 to others, unlefs they coniider Matters no more 
 when they read them, than Mr. Philanthropes 
 did when he wrote them. I think his Name and 
 yours both do very well agree with your Work \ 
 for as ThilanthropHS (or Thilanthropos) fignifieth a 
 Lover of Men, fo doth Vhilothcos ilgnify a Lover 
 of God; and it will certainly teem to Men of 
 carnal Minds, that he is a Lover of them, who en- 
 deavours to free them from Obedience to that 
 pure Law of God, at which they are at an utter. 
 Enmity, Rom. 8. 7, 
 
 But it will more evidently appear that he is a 
 Lover of God, who doth ufe all the means he 
 can to free that excellent, divine, uteful Law of 
 God from thofe corrupt Notions of Men, which 
 too many have of it in our days \ and (i fuppufe) 
 
 this 
 
A Compendious Catechifm. 35 
 
 this is what you would willingly do. But now 
 I rauft defire your Help in another Cafe, I think 
 almoft as hard to anfwer as the other. I met 
 Mr. P bar; fee lately, and he tells me, the Voice 
 of God is whatfoever God commanded, whe- 
 ther to Abraham of old, to Ifrael in the Wilder- 
 nefs, or to Chriftians in thefe latter days : 
 Therefore he fays, if I will be fav'd, I muft be 
 circumcis'd, offer Sacrifices, pay Tithes, ab- 
 ffain from divers forts of Meats, &c. as Ifrael 
 did, as well as I mull keep the Ten Command- 
 ments, with the Dutys and Ordinances comman- 
 ded in the Gofpel. 
 
 F. I am heartily glad, my Son, to fee thee to 
 befo carefully enquiring to know the Mind of 
 God } it is well pleating to God, and no d jubt 
 will be crown'd with his Blefiing •, for fuch a 
 
 Promifewe find, Frov.2. 3 9. And now I 
 
 Ihall give thee an Anfwer with Co much plainnefs* 
 that I hope (if God will blefs my Endeavors)' 
 thou mayft be fully fatisfy'd in the Matter thou 
 enquireit about. 
 
 1. Then obferve I grant what Mr. Than faith 
 is in fome feoie true : all that God did ever 
 fpt&k is th? Voice of God, to the Per (on to 
 whom it was fpdken \ but not the Voice of God 
 in that eminent manner as the Ten Command- 
 ments, which were fo fpoken, as we never read 
 of any other Precepts befides them. 
 
 2. Thou muft. obferve the Nature, End and 
 Ufeof every one of God's Precepts. The Na- 
 ture, End and life of ail the Ceremonys, were 
 only to abide (b long as that Priefthood re- 
 mained •, but the Ten Commandments are ufeful 
 to all Men, at ail times, from the beginning to 
 the end of the World. 
 
 3- Take 
 
3 6 The Toung Man's Guide ; or } - 
 
 3. Take notice, lume of God's Precepts were 
 directed to fome particular Perfons only, and 
 fome werefent to all Perfons in general. 
 
 4. Obferve, fome of God's Precepts do con- 
 tain fuch prime original Dutys, as fpring from 
 Man's being made fuch an excellent Creature as 
 he was firlt form'd, with the time in which God 
 made Man, and all things for his good : and 
 thefe are properly cali'd moral Precepts :, be- 
 caufe what is contain'd in their Nature, is pro- 
 per to teach ail Mankind good Manners, we be- 
 ing born (as the rational Creatures of God) un- 
 der fpecial Obligations to our Creator as fuch, 
 re perform thofe Dutys in an efpecial manner : 
 and many other Commands of God are as the 
 Attendants thereon, when, where, and how God 
 is pleas'd to dired the fame fo to be. 
 
 5. Take notice, whatfoever Commandments of 
 /3od were temporary (which oblig'd the People 
 'of God only in former times) the Holy Scripture 
 gives us fufficient intimation thereof, that we may 
 be inform/*! of it *, but no fuch Intimation is 
 given, in the Word of Cod, of the expiration of 
 tie moral Precepts. 
 
 S. I like the method you propefe in this cafe 
 (dear Father) If you make thole things appear, 
 and {hew me which are belonging to each part, I 
 doubt not but I (hall difcern the Difference be- 
 tween Precepts that I muft obferve, and thofe 
 from which I am freed. 
 
 F. 1 60 not at all doubt (my Son) but that I 
 fhali be enabled, by the Grace of God, to make 
 appear clearly all that I have proposed in the 
 feveial Branches thereof. 
 
 1. Then, in anfwer to Mr. Jnti^ That the 
 
 ire the Voice of God in an eminent 
 
 manner above the Ceremonys ', I fliall not here 
 
 v repeat 
 
A Compendious Catechifm. 37 
 
 repeat it, but refer thee to pag: 25, 26. - 
 
 2. That the Ten Commandments are (all of 
 them) very ufeful to all Mankind, in all Ages, 
 from the beginning to the end of the World 
 (when I fay they are thus ufeful, I mean the Na- 
 ture of them is fuch, that they would be fo if 
 Men did obferve them) And this wilfappear if we 
 confider them each one particularly by it felf. 
 Commandment ifr. Thou [hah have no other 
 
 Cods before me , Exod. 20. 3. 
 Heaven and Earth, and Sea are all before the 
 Lord, all as yifible to him to behold, as thofe 
 things are to us that lie plain and open before 
 us to our View, fleb.4. 13. And therefore this 
 Commandment mufl needs be very ufeful to all 
 Mankind univerfally \ inafmuch as for Men to 
 leave the true God, and to have, own or ho- 
 nour any other God, would tend very grievoufly 
 to the Dishonour of the Lord our .Maker, who 
 is God indeed \ and not only fo, but all fuch in 
 To doing would lofe the Bleiiings which our good 
 God will gracioufly beftow on all thole that love 
 him : He hath promised to love them that love - 
 him % Prov. 8. 17. and to honour them that honour 
 him, 2 Sam. 2. 30. Now the Love of God is a ' 
 wonderful Bleiling to all thofe that enjoy it, and 
 the Honours that God will beftow on Men that 
 honour him, are greater than all the Honours 
 that this World can afford y and therefore to 
 give heed to lying Vanitys, Jon. 2. 8. and for fake 
 fo great Mercys, would be prodigious Folly. 
 And that will yet farther appear, becaufe there- 
 by fuch Perfons expofe themfelves to all thofe 
 dreadful Judgments which are threatned againft 
 all thofe that forget and for fake God \ as that he 
 vcill tear them in pieces, Pfal. 50. 22. Vo them bwrt^ 
 cmd confume them, Jofh. 24. 20. and cajl them 
 
 4 
 
jS The Toting Man's Guide ; or] 
 
 off for ever^ i Chron. 28. 9. Tea, his Power and 
 his Wrath is again ft all them that for fake him, 
 Ezra 8. 22. And who may ft and in his Sight, 
 when once he is angry ? Pfal. 76. 7. What thinkeft 
 thou now, ray Son, was this Commandment ufe- 
 ful to the Jewsonly ? or may -it be ufeful to all 
 Mankind in general, both Jews and Gentiles ? 
 
 S. Ufeful ! yea verily this rauft needs be very 
 ufeful indeed for all Mankind, were it but pro- 
 claimed and receiv'd as the Word of God in 
 the whele World *, then would not God lofe 
 his Honour, as now he dorh, neither would Men 
 lofe their Happrneis, and fall under thofe dread- 
 ful Circumfrances, which are the Portion of all 
 thofe that for fake the true God, and chufe fuch 
 for Gods which are no Gods, worfhipping and 
 ferving the Creature more than the Creator, Rom. 
 
 1. 18 32. which we find fome of the Heathens 
 
 did, and iufrer'd molt dreadful Judgments for ib 
 doing. 
 
 And the llfefulnefs hereof will yet farther ap- 
 pear (1 think cfcar Father) if we confider alio 
 the Promptitude or Readinefs there has always 
 been in Mankind to fall into the great Evil which 
 is here forbidden *, as is evidently kt forth in the 
 Hoh/ Scriptures, and that not only among ft the 
 Heathens, but amongilthe Tribes of Jfrael (the 
 profefs'd People of God.) Methinks it is almoft 
 incredible (were it not found on 
 PSut. ->2. 1$. -Divine Record) that fo many of 
 lud£ L 12,13. them ihouid fall into fuch a Sin, 
 k loitf.jtKing. which fo greatly diftionours the 
 kip. 2 King.21 . Lord (who had done fuch great 
 21^22. 2Chron. things for them) and tended fo 
 7.22. Jer.2.i7, much to their own Deftrudion 
 19. & 15. 0. (a few of which are cited in the 
 Margin.) Certainly feeing this 
 
 People 
 
A Compendious C*techifm. 59 
 
 People (who enjoy 'd fo many peculiar Bleflings, 
 and had the advantage of the Law and the Pro- 
 phets) were Co very apt to forfake the true God j 
 and to chute, feek to, and truft iri falfe Gods, 
 notwithftanding thpfe great Obligations, and 
 Means to know the things which belong'd to their 
 Peace : we may conclude, there is a very great 
 Propenfity in the corrupt Nature of Mankind in 
 general fo to do. And therefore this excellent 
 Precept is the more ufeful, even for the Benefit 
 of all Mankind. If you pleafe, proceed to the 
 Second. 
 
 F. I fhall be willing to proceed, my Son, with 
 all convenient fpeed : But firft let me acquaint 
 thee how it comes to pafs, that Perfons are fo 
 much inclin'd to Co great, and fo pernicious an 
 Evil. And one general Caufe hath been arifmg 
 from the Example of others : As the Peftilence 
 being in oneHoufe, in a large Town, is like to 
 infed all the Inhabitants of the whole Town } 
 io^ when this Wickednefs is fix'd in the Hearts 
 and Lives of Tome Perfons in a Nation, thofe Co 
 infeded are ape to infed others in the lame Na- 
 tion : and when one Nation is infeded it is con- 
 tagious, and other Nations are in 
 great danger of being 'defird and 2Kings21.11. 
 polluted with the filthy and de- rRing.1d.26. 
 ftrudive Contagion thereof. & 11. 4- 
 
 This is evident from divers pla- 45 r -44-»7>*9- 
 ces of Scripture, as you may fee ^20 
 in the Margin. Manaffch was de- 2 K.in?s 16 
 fil'd with this Sin of Idolatry, and IO ' ° 3 x g_ 
 polluted Judabmxh his Idols. Je- Galium 3. 4." 
 roboam made Jfrael alfo to fin. So- pfal, 106. 35. 
 lomons Wives turn'd away his Rev. 17. 2. 
 Heart after other Gods. ThePeo- & 18. 3. 
 pie in Jeremiah's days were re- 
 
 folv'd 
 
40 The Young Man's Guide ; or, 
 
 folv'd on making Cakes to the Queen (or Frame) 
 of Heaven \ to burn Incenfe, and to pour out 
 Drink-Offerings thereunto : and one great Argu- 
 ment is, their Fathers, Kings, and Princes, had' 
 done fo. They jorn'd in this fpiritual Whore- 
 dom with the Egyptian, Adrian, and Chaldean 
 Idols. Ahaz. King of Judah was corrupted at 
 Damafcm with the AJJyrian Idolatry , he cor- 
 rupted the Prieft Vrijah, and jtidah was cor- 
 rupted thereby. Nineveh, the great City in Af- 
 Jyria, is compiain'd of, that fhe fold Nations thro 
 her Whoredoms *, and Ifrael, for learning the 
 Work of the Heathens *, and Babylon (that Mo- 
 ther of Harlots) for making all Nations drunk 
 with the Wine of her Fornications. Thus we 
 fee, how very prevalent Example is, to lead 
 Perfons to Idolatry or faife Worihip : according 
 to the Saying of the Schoolmen, Precepts may 
 reach, but Example perfttadetti. We need not 
 greatly wonder therefore, if we fee Perfons doing 
 ieveral things relating to Religion, for which 
 they can give no better reafon, than that it is 
 the life and Manner of the Nation where they 
 five To to do, and they do not afTecl Singularity, 
 or to bear Reproach for dilTenting from the 
 Generality of thole amongft whom they dwell. 
 Neither do they care to take the trouble to fearch 
 the Scriptures (like the noble Berews) to know 
 their Duty's in thofe cafes 7 but think themfelves 
 very fafe, becaufe multitudes, beildes themfelves, 
 do the fame things as they cio. Many (uch Pro- 
 feflbrs of Chriftians are to be found in divers of 
 the Nations call'd by the Name of-Chnilian 
 Nations. 
 
 5. Dear Father, my Soul doth now greatly re- 
 joice in the Lord, that I was not born of idola- 
 trous Parents,' and fo educated in falfe Principles* 
 
A Lomfendious ^atechijm. 41 
 
 I now perceive it would have been hard work, 
 and very difficult, to have recover'd my felf out 
 of that evil cafe ', and I had been then in great 
 danger of going on in thofe pernicious ways as 
 my idolatrous Forefathers walk'd in, even the 
 way that leads to Deftruc'tion, until I had.pe- 
 rilh'd eternaliy. O blefTed be my good God for 
 godly Parents, to guide me in the way of Sal- 
 vation, by their pious Example and wholefora In- 
 ftruciion ! 
 
 F. My Son, it is indeed a very great Rlefiing 
 to all thofe Children, who have godly Parents, 
 if they do wifely improve the Merc\ s which they 
 enjoy thereby : and it is a great Comfort to all 
 fuch Parents, when they have vertuous Children, 
 who will receive Inllrudion. But now I proceed 
 to (how the Ufefulnefs of the fecond Command- 
 ment, for the good of the generality of Mankind, 
 if it were obferv'd. 
 
 Commandment 2d. Tlmt fijalt not make unto 
 thy felf any graven I mage y dec. 
 
 This negative Precept is ufeful in it felf, and 
 in its Concomitants. The Precept it felf is very 
 ufeful, in that it fhews the Evil of Mens trufting 
 in the Work of their own hands, of what fort 
 foever it be, whether Wood or Stone, Gold or 
 Silver, Brafs, Iron, or Earth : they are all for- 
 bidden, and therefore unlawful to" be made, to 
 be worlhip'd, or trufttd to. And this mull 
 n^eds be very ufeful, for two Reafons : 
 
 1/?, The Inclinations of Men fotodo, 
 
 2%, The Unprofitabknefs of them. 
 
 Both which the Lord declares at large by his 
 Prophets, Ifa. 44.9 20. Then if it be pro- 
 fitable for Men to be warn'd not to do thofe 
 things that they much incline to do, which if 
 done will do them lo good, but hurt, then this 
 
 Com- 
 
42 The Toung Man? s Guide ; or, 
 
 Commandment rami needs appear to be very ufc 
 ful. But this is the very cafe before us : That 
 Men (m divers Ages and Places) have been in- 
 c mableto make them (and too many are fo in- 
 clm d to this Day) is fo evident, that I need not 
 much 'infill upon Proof of it. And that they 
 are altogether unprofitable, is as clear both by 
 Scripture and Reafon •, and the Holy Scriptures 
 
 do plentifully let forth the Vanity 
 Exod.g2.i-8. andEmptinefs of them, of which 
 {kC]'oHx re ^the(e in the Margin. Many 
 5fi£i 7 * raore **£? L ° f the Wy Scnp- 
 19. Dan. - 1! tures ml S ht be produc'd to this 
 Ezek. 16.V7." P ui ;P° re 5 but read thefe ferioufly, 
 Hof. 8. 4,6. and confider that the moil of 
 &10.1.&13.2. thefe Idol- makers were ProfefTors 
 Pfal.ii§.4-8. of Religion, and cali'd the People 
 Jer. 10. 11. of the true God. Reafon alfowill 
 
 certainly inform us, that it is very 
 unreafonable for Men to adore any thing that had 
 iio Being, until Man did by Art and Labour form 
 it into that fliape in which it is ador'd : For 
 whatfoever is product by the Power, Art, and 
 Labour of any Man, is in no wife likely to be 
 tueful to Man, fo as to be helpful to him as a 
 God. For no Man is able to make the leaft living 
 Bead; or Bird j how much lefs able then muft he 
 needs be to make a living God ? And Gods that 
 have no Life are all Vanity and Deceit *, for 
 where there is no Life, no Help can be produc'd 
 for the Good of Mankind } for fuch Images have 
 only the Shew, without the Power. They have 
 Months , but they [peak not. Eyes have they , but 
 they fee not, &c. Pfal. 135. 15 17. There- 
 fore the Prophet Jeremiah faith, Jer. 10. 11. Ths 
 Gods that have not wade the Heavens and the 
 Earth, eveft they JJjall peri ft? from the Earth, and 
 
 from 
 
'A Compendious C&techtfm. 45 
 
 [row under thcfe Heavens, Add hereto what Da- 
 &ith -, T% that make them arehke unto them, 
 f "everyone that trujiethin them, Pfal. nS- 8 ; 
 S. O what a good God have we! who gives 
 us fach Laws, to the end we may not obferve lying 
 Vanitvs, and forfake our own Mercys. , 
 
 F. It is indeed great Grace in God fo to do , 
 and will be a great Blefiingto us, if we efteem 
 and improve the Mercy granted to us therein 
 And now I (hall (hew thee, that as the Precept it 
 felf is ufeful to all Mankind, fo alfo are the Ad- 
 juncts or Concomitants thereunto belonging : and 
 thefe are two-, which may properly be compare! 
 to Watchmen or Soldiers, who are {landing 
 ready arm'd, to defend this Precept, for the 
 Glory of God, and the Good of Men. 
 
 j One of thefe is the fevere Judgment ot 
 GocL herein threatning to punifti the Iniquity oj 
 the Fathers upon the Children, unto the third 
 and fourth Generation of them that hate mm, 
 Exol 20. 5,6. Which Hatred is meafard by 
 their Difobedience, as Love is by Obedience, m 
 the next Claufe. , en 
 
 2. The other is a molt gracious Word ot Con- 
 solation to Thoufands of them that love God, 
 and keep his Commandments. Thefe are very 
 ufeful, to (hew the Care of God towards a itub- 
 bornand difobedient Generation*, and lays us 
 under wonderful Obligations to obferve this Com- 
 mandment fur our Good : and is always very 
 profitable to every Perfon that doth obferve it, 
 even to the End of the W T orld. 
 
 S. Do not the Papifts do much wrong then to 
 themfelves and others, in leaving this Command- 
 ment out of their Books ? . 
 
 F. Wrong ! Yes indeed, it is certainly a 
 wrong done with a witnefs ', wrong done to our 
 
 gracious 
 
44 TheYoungMm-'sGuide-or 
 
 in thofeaood Pat" Jh g °' £° foikw the Lord 
 
 And not g onlyVo b u St ifr hemay be «yU 
 fcird. Thnf Vk' I 1S a 8 reat wr °ng to Man- 
 
 i&sya ts t^° v ' d his N ^ffi 
 
 fed, and all theSoE^Xr^ f^ 
 doth thereby forfeit hi T £ k'" f V his Realm . 
 
 made ufe of 2&L.T '° Vlng J Saviour ' be 
 Pardon d&ftfiffii&S fe "** 
 
 haL?epa°^?w^ nt f iS r^ lovin S Saviour, who 
 find J& ; a y f ° r fu ? great Offenders to 
 
 of tenthoufand: And did Perrons 'more regard 
 
 iin thereby, they would fee more of that Excel- 
 lency that » ,n Chnft'Jefuj. But as the Whole 
 
 ing into the Glafs oi God's pure Table-Law, 
 
 they 
 
A Compendious Catechifm. ^ 
 
 they do not fee their own Filthinefs, and are not 
 fo fenfible of their need of walhing in that Foun- 
 tain, which is open'd for Sin and Uncleannefs, 
 namely the pure Blood of our blefTed Saviour : 
 for he wajjjeth his (whom he loveth) in his oxon. 
 Bloody Rev. i. 5. But I come now to (hew the 
 univerfal Ufefulneis of the third Commandment 
 in all Ages. 
 
 Commandment $d. As the other two, fo this 
 alio will appear to have a very great Ufefuinefs 
 in its own nature to all Mankind •, and this will 
 appear, if we confider the Precept it felf, and 
 the Argument. 
 
 iy?, The Precept is, Thou fljalt not take the 
 Name of the Lord thy God in vain. The very 
 reading of the words lets us fee plainly they 
 concern all Perfons, who will claim an Intereft 
 in the Lord to be their God \ in whatfoever part 
 or time of the World they are born, and have 
 their being \ whofoever the Man or Woman is, 
 High or Low, Rich or Poor, Noble or Ignoble, 
 Jew or Gentile , if the Lord be their God, then 
 this Precept is to every fuch Man, and to every 
 fuch Woman : Thou fljalt not take the Name of 
 the Lord thy God in vain. Now, my Son, con- 
 fider well one general Rule to underftand the Ufe- 
 fuinefs hereof to all the Perfons to whom it was 
 given, or whom it doth concern, viz* the gra- 
 cious Goodnefs of God : for from the great 
 Kindnefs of God to Mankind, he gives them good 
 Laws and Commandments, which hedefiresthey 
 ihould obferve for theirjGood, that it might be 
 well with them and with their Children for ever^ 
 Deut. 5. 29. 
 
 S. But Mr. Ami faith, the Lord thy God did 
 properly concern Ifrael, and not fo properly con- 
 cern other People j and therefore makes ufe of 
 
 this 
 
46 The Toung Marfs Guide ; <?r, 
 
 this as an Argument to prove this Law to be 
 given to the jews only. 
 
 F. Then take notice in the firft place, the Con- 
 fequence of his Argument is this : Ifrael might 
 not take the Name of God in vain, but all the 
 Nations of the World befide might blafpheme 
 his Name as much as they pleafe, being under 
 no reftraint to the contrary. Certainly this is a 
 dreadful Notion, fit to beabhor'd by all rational 
 Creatures. 
 
 2tUy. Confider if there be any Perfon in the 
 World, who hath no right to call God his God, 
 that Man is in a moft dreadful Condition, as the 
 Ephefians were, when they were without God in 
 the World. Epb. 2. 3, 12. and in that State they 
 were Children of Wrath. 
 
 sdly, Confider Perfons may call the Lord their 
 God in a general and peculiar Senfe : In a pe- 
 culiar Senfe none can fo own him as their God, 
 as to fay to him, Oar Father which art in Hea- 
 ven, but thofe that are united to him by fpecial 
 Covenant Relation -, but in a general Senfe every 
 Perfon that he hath made may and ought to fay, 
 the Lord is my God : forafmuch as he is the God 
 ef the Spirits of all Flefi, Numb. 16. 22. and 
 in him we live, move, and have our being, Ads 
 17. 28. Then all thefe Spirits ought \obe in fnb- 
 jectio?2 to the Father of Spirits, and live, Heb. 12. 
 9. And then none of them may blalpheme his 
 great Name. Therefore it concerns all Perfons, 
 in all Nations, from the beginning to the end of 
 the World. 
 
 qibly, Confider the dreadful Confequences of 
 Mr. Anti'% Opinion, if it were generally re- 
 ceiv'd ^ for we dwell in a Nation, in which many 
 Perfons go to their publick Worlhip one day in 
 a week, and there read overall thefe Command- 
 ments 
 
A Compendious Catechifm. 4 7 
 
 ments (amcngft which this is one) and pray that 
 their Hearts may be inclined to keep this Law, 
 and that they may be all written in their Hearts } 
 and yet how grievouf;y is the Name cf God pro- 
 fan'd by too many of thofe very Aden, notwith- 
 fhnding their owning this holy Precept to be 
 obligatory to them ! How much more then would 
 they and many others blafpheme the holy Name 
 of the great God, if they did believe Mr. Anti's 
 Dodrine, viz* that God had no defign to reftrain 
 them (by this his holy Commandment) from {o 
 doing ? 
 
 $thly^ Note farther, we have an Inftancecfthe 
 fevere Judgments of God, for the Deirrudion of 
 a Perfon (whofe Father was an Egyptian) for 
 blafpheming the Name of the Lord, and a Charge 
 given concerning others, faying, He that blafphe- 
 metb the Na?;-;e of the Lord, he JJjall fitrely be 
 put to death j and all the Congregation //jail certain- 
 ly fione him with Stones^ a& well the Stranger . 
 that is horn in the Lav.d^ Levit. 24, 10, 16. .And 
 to this agrees the Argument preiling to Careful- 
 ne(s about it, viz. The Lord will not hold him 
 lefs : If not guiltlefs, then guiltv ', and to 
 itand guilty before the Almighty God'is a dread- 
 ful cafe, as faith the Apoitle, It is a fearful thing 
 to fall into the hands of the living God , for oar 
 God is a r, Heb. 10. 31. & 12. 29. 
 
 And this is plain to our Reafon, if we confider 
 three things : 
 
 1. That the Lord is All-knowing, and nothing 
 can be hid from him :, but. 
 ba?e*t,)pm ir. . ~o do, Heb. 4. 13. 
 
 And there is no Darknefs nor Shadow of Death, 
 in which the Wicked can hide themfelves, Job 
 H'22. 
 
 * 2. That 
 
48 The Toung Man's Grade ; or, 
 
 2. That God is Almighty, Pfal, 62.11. and 
 therefore can punifli Men as much as he pleafes, 
 and none can deliver out of his hand, Ezra 9. 13, 
 15. And, 
 
 3. That all his Strokes are with fuch Juflice 
 and Righteoufnefs, that when God is in his Work 
 of puniihing, Confcience wili be in its Work of 
 accufmg and condemning, Rom. 2. 15. 
 
 5. O what a wonderful gracious God have we, 
 to wait fo patiently on fuch multitudes of black- 
 mouth'd Wretches, that go on fo long a time 
 like Dogs to bark at him, and blafpheme his holy- 
 Name every day ! 
 
 F. Gracious 1 Ay, he is fo indeed in an abun- 
 dant meafure \ for all fuch may certainly fay, It 
 is the Lord's Mercy that we are not confumd, &c. 
 Lam. 3, 22. And God hath faid he will wait, 
 that he may he gracious, Ifa. 30. 18. But it is 
 hecaufe he is not willing that any fljould perijb, bttt 
 'that all fljoidd come to Repentance, 2 Pet. 3. 9. 
 Therefore let every fuch Soul know for certain, 
 that if they defpife his Goodnefs and Forbea- 
 rance, that his Long-differing do not lead them 
 to Repentance*, by hardening their impenitent 
 Hearts, they are treafuring up to themfelves 
 Wrath againft the Day of Wrath, and Revela- 
 tion of the righteous Judgment of God, Rom. 
 2.4, 5. 
 
 But I proceed to (hew the general llfefulnefs 
 of the fourth Commandment to all Mankind. 
 
 Commandment 4th. Remember the Sabbath Day 
 to keep it holy, &c. -^ 
 
 This Commandment will appear to be very 
 ureful to all Mankind, in the Precept it felf, and 
 in the Explication of it ; as alfo theReaion given 
 why it Ihould be remember'd and kept holy. 
 
 1. The 
 
ft! 
 
 A Compendious Catechifm. 49 
 
 I. The Precept it felf is very ufeful to all Man- 
 kind, becaufe Tome certain time is ufeful to be fet r 
 apart for the publick Worihip of God. This, 
 1 think, is fo evident that none can reafonably 
 deny it. If any fhouid deny it, let them con- 
 der, (1.) That God did once command his own 
 People to obferve a certain time for publick Wor- 
 ihip. (2.) That his People were zealous for that 
 time. (3.) That the life they put it to was 
 principally publick Worihip. 
 
 For the firft, it is evident from the Command 
 it felf, &iii that God did command his own Peo- 
 ple to obferve a certain time (not at random, 
 but) even that very time that God himfelf chofe, 
 that is, the Seventh Day \ and that not only to 
 ■ reft as doth the Ceaft, but to fan&ify it, that is, 
 to fet it apart for holy Hies, to ferve God in a 
 (fctia-1 manner, • calling, the Sabbath a Delight , 
 the Holy of the Lord, honour able , honouring him^ 
 not doing their own ways, nor. finding their own 
 }leafnres, nor [peaking their own voords^ Ifa.58.13. 
 
 (2.) That they were zealous for 
 that Time, will appear from the Mar. 3. 1—5. 
 divers Cavils t% had withChrift [ $**f- I2 « 2 - 
 and his Difciples, as (in their O- J oh '5-$~--i& 
 pinion) not itrici enough in the .. , ? 1 *\ 
 Obfervation thereof. Jho Chrili j ohn J 7 " 
 did nothing, nor alipw'd any thing 
 to be done bv 7 his, but Works of Charity or of 
 Neceftity •, which kinds of Works are (and were 
 always) proper to be done on the Sabbath Day. 
 
 3. The life it was put to was principally to 
 worfhip God in publick. This will appear from 
 divers Portions of Holy Scripture ; For this Ser- 
 vice was the Temple built, and likewife all their 
 Synagogues, wherein we find they artembled on 
 the Sabbath Days con ftantly in the time of Chrifl 
 C and 
 
5 a The Toung Man's Guide ; or, 
 
 h r* , and his Apoftles. The Apoftle 
 
 & 13 27 2It J"™' faith ' M ° feS ° f ° ld tlme 
 
 John i3. 20. hath *| . ever J . Cit V . *cm that 
 Mar. i. 21. Pfeacii him, being read in the Sy- 
 "Mar". i.2. " nagogues every Sabbath Day } 
 which Sabbath Service of publick 
 Worfhip, our Lord Jefus and his Difciples own'd 
 and were generally at 5 as fee in the Margin. 
 
 Jefus ever taught in the Synagogues and in the 
 Temple, whither the Jews always reforted : He 
 went into Capernaum, and ftraitway on the Sab- 
 bath Day he enterd into the Synagogue,' and 
 taught, Luke 4. 16, 31. And when he came into 
 bis own Conntry, when the Sabbath Day was 
 come, he began to teach in the Synagogue *, and 
 many hearing were aftonifh'd, ABs 17. 2. & 
 13. 14, 44. Luke hith, As his -cuftomwas, he 
 went into the Synagogue on the Sabbath-Day, &c. 
 So did Paul, as his manner was. So that we fee, 
 publick Worfhip is the chief Bufmefs to be done 
 on the Sabbath Day ', and was ownd fo to be by 
 Chri(t in his day, and by his Apoftles in that 
 day wherein they liv'd. 
 
 From what has been faid with the Scripture- 
 Evidence, it h plain God did command a certain 
 fix'd time to be obferv'd for publick Worfhip ;, 
 and from thence I argue to prove the Ufefulnels 
 thereof, becaufe God commands nothing to be ob- 
 ferv'd but what is ufeful. It therefore fojlows, 
 that feeing a certain Time (not an uncertain Time) 
 hath been directed to by the Lord for publick 
 Worfhip, therefore a certain fk'd Time is ufe- 
 ful for that Service, as long as publick Worfhip 
 is to be us'd in this W r orld. 
 
 5. One would think it fhould be fo *, but Mr. 
 Epicure and Mr. Libertine vail by no means al- 
 low it ; they fay, We do not think our felves 
 
 bound 
 
A Compendious Catechifm. 5 r 
 
 bound by any Command of God. when to wor- 
 ship him*, We are not under any fuch Bondage ; 
 We can take what time we pleafe for our own 
 Concerns, and give God what time we pleafe for 
 his publick as well as private Worfliip. 
 
 F. This is pleafant Do&rine to a carnal Mind, 
 because it is not fftbjcfik to the Law of God, nei- 
 ther indeed can he, Rom. 8. 7. But to a fpiritual 
 Mind there is no greater Liberty, Pleafure, and 
 Delight, than walking in righteous ways. Good 
 David could fay, / will walk at liberty, for 1 feek 
 thy Precepts, Pfal. 119.45. And again, The Law 
 of thy Month is better to me than thoufands of 
 Gold and Silver, ver. 72. >£ efteem'd the Law 
 of God's Mouth more than his necefTary Food, 
 Job 23. 1 2. And the Apoftle jdirJs calls it twice^ 
 The Law of Liberty, jam. 1. 25. & 2. 12. Then 
 furely the'ie Worthy s did not look upon Obe- 
 dience to God's Precepts as a State of Bondage, 
 but look'd on Sin the greatefl Bondage, and the 
 way whereby they might efcape it the greater!: 
 Freedom^ and therefore delighted much in the 
 holy Law of God, becaufe it directed to thofe 
 ways of Ilolinefs, by which they might be fet 
 
 free from that Bondage of Sin, Rom. 6.16 22. 
 
 And whilft others fpeak of Liberty contrary 
 thereto, they themielves are the Servants of Cor- 
 ruption, 2 Pet. 2. 19. 
 
 Ar&. 2. 1 now proceed to another Argument to 
 prove, the lifefulnefs of the fourth Commandment 
 from, the fame Topick, viz. the lifefulnefs of a cer- 
 tain rlx'd Time for the publick Worfliip of the true 
 God : And if a certain fk'd Time is more ufe* 
 (hi to ail Men for worshipping God in publick, 
 than an uncertain Time^ then the fourth Com- 
 mand aient, which directs thereunto, is very ufe- 
 fui to all Men. But a certain iix'd Tiaae is more 
 
 mz mefuj 
 
$2 The Ypung Man's Guide ; or, 
 
 ufeful to all Men for worflripping God in pub- 
 lick, than ah uncertain Time : Ergo, the fourth 
 Commandment* which directs thereunto, is very 
 ufeful to all' Men. 
 
 The firft Argument was taken from the Wif- 
 dom and Goodnels of God in commanding it , 
 but in this the Ufefulnefs appears to arife from 
 its own intrinfick Excellency. 
 
 I think no Man can deny the Major of this 
 Argument y for if fuch a Time be moil ufeful, 
 that which makes it known rnuft needs be very 
 ufeful. 
 
 The Minor is vifible on divers Confiderations : 
 i. The Impoflibility of publick Worfhip being 
 perform'd without congregating AfTemblys. 
 2. Theie AlTemblys confift of Men who are all 
 ignorant^ until intruded by the Word of God. 
 3 fr Too 'many are carelefs of publichiy worfhip- 
 ping God, and not induilrious to feek the Kncw- 
 ledg thereof j therefore have the more need of a 
 plain Rule to dired about it. The Confequence" 
 or Conclufion is then very evident j therefore 
 the fourth Commandment, which dired* there- 
 unto, is very ufeful unto all Men. 
 
 ArgA. Thirdly,! argue from the Right and Au- 
 thority that the living God hath to appoint what 
 Time he will for his Service. Mad Men only 
 faid we mould obferve fuch a Time, many would 
 have thought themfelves at liberty, uotwith- 
 ftandingany fuch Command of Men. This is 
 evident from the Multitudes of Experiences we 
 have had of the Minds and Pradices of Men on 
 Faft-Days, tho commanded by the chief Autho- 
 rity in the Nation, and with the rtmoft Ardency 
 of tender AfFedion, and prefs'd with the weigh- 
 tier! Arguments, to move to Obedience, both for 
 
 Fear and for Conlcience fake : and yet how few 
 
 ire* 
 are 
 
A Compendious Catecbifm ?J- 
 
 are there in the Nation, that can be prevails 
 with to obferve (uch a Day? No Authority 
 therefore here on Earth can be ufefui to caufe poor 
 carnal Minds to be obferving any Day for the 
 Wetihip of God themfelves, or to grant others 
 fotodo, that are under their Government *, fucft 
 Days and Times being generally negle&ed alto- 
 gether by too many, and obferv'd with but ver/ ; 
 little Mind and Affection by a great many more * ' 
 and fome of thofe that are defirous to worfhip 
 God when they can get opportunity, are hin- 
 der'd from it, by being under the Authority of 
 thofe that will not fuffer them to omit their 
 worldly Employment to attend the Service of 
 God, unleis they could be convinced the Lord of 
 Heaven and Earth had at that time call'd for 
 their Service. So that from this Confideratiorv 
 the fourth Commandment is very ufefui to all 
 Mankind, 
 
 Arg. 4. Fourthly, I argue from the Power 
 God hath to blefs the Time : It is the Blefting 
 of God that makes rich, without Sorrow added 
 thereto, Prov. 10. 22. It is in his power to en- 
 rich the Soul with Spiritual Bleilings, Epk 1. 3'* 
 when we are diligently obferving his Command- 
 ments, aseafily as he can make Men rich, when 
 they are indultrious in their worldly Affairs.' 
 The Time God requires to be obferv'd, having 
 been blefs'd by our great Creator when he finiuYd 
 the Work of Creation, Gen. 2. 3. we may ex*. 
 pe& it may be made a Day of Bleilings to our 
 Souls, if we are diligently and faithfully keeping 
 his Commandment, that in the due Obfervation of 
 his holy, blefTed, and fan&ify'd Seafon, we may 
 find him to be our God that fan&irles us^ as he 
 faid of his People of old, Exod. 31. 13. and 
 lets them know the Obfervation hereof, as di- 
 C $ reeled, 
 
54 The Young Man's Guide \ or, 
 
 reded, fhouldbea Sign of God being the Lord 
 *hat (an&ify'd them. On which Words fome of 
 our learned Annotators fay, asfolioweth: c The 
 
 * Sabbath is a fivefold Sign \ ifi. Commemora- 
 
 * tive of God's Creation of, and Dominion over 
 c them, and all other things to whom they 60 
 
 * hereby profefs their Subjection. 2dly. Indica- 
 c tive, (hewing that they were made to be holy, 
 
 * * and that their Sanclification can be had from 
 
 * none but from God, as it here follows \ and 
 
 * from theObfervation of God's Days and Ap- 
 
 * pointments. $dly. Diftin&ive, whereby they 
 
 * own'd themfelves to be the Lord's peculiar Peo- 
 c pie, by a religious keeping of thofe Sabbaths 
 
 * which the reft of the World grofly neglected, 
 c and profanely fcoffd at. qthly. Prefigurative 
 
 * of that Reft which Chrift fhould purcbafe for 
 
 * them •, to wit, a Reft from the Burden of the 
 c Ceremonial, and from the Curfe and Rigour 
 
 * of the Moral Law •, as alfo from Sin, and the 
 4 Wrath of God for ever. See Heb. 4. $thly. 
 
 * Confirmative, both alluring them of God's 
 
 * good Will to them, and that as he bleflfed the 
 
 * Sabbath for their fakes, fo he would blefs them, 
 c in the holy ufe of it, with temporal, fpirituai 
 
 * and everlafting Bleflings, as he declares in ma- 
 c ny Places of Scripture ^ and alluring God of 
 c their ftanding to that Covenant made between 
 
 * God and them. So that this was a mutual Sti- 
 
 * pulation or Ratification of the Covenant of 
 
 * Grace on both fides : That ye may know that 
 
 * I am the Lord that fan&ifieth you by my 
 
 * Word and Ordinances, which are in more and 
 
 * (blemn manner difpens'd upon the Sabbath- 
 c Day, by the Obfervation whereof you de- 
 
 * clare, that you own me as the only Santtifier. 
 t And Co we may obferve, the Sabbath owns the 
 
 4 Lord 
 
A Compendious Catechifot'. 55 
 
 * Lord as our Creator, and as our Redeemer, 
 
 * and as our San&ifier *, therefore it's no wonder 
 4 God To feverely enjoins the Sanftification oi 
 c the Sabbath, and puniflieth the Negied of it, 
 4 it being a tacit renouncing or difowning of God 
 4 the Father, the Son, and the Holy Ghoft. 
 
 4 On the 15th Verfe, they call the Seventh- 
 c Day-Sabbath, the Sabbath of Sabbaths, the 
 4 Great and Chief Sabbath *, I fuppofe for the 
 4 Blefiing which God did put on it, and pro- 
 
 * mis'd to the Obfervers of it : for on the 16th 
 4 Verfe they fay, it is a perpetual Covenant, 
 4 u e. Condition or Part of that Agreement 
 ' made between me and them *, they have fo- 
 4 lemnly covenanted that they will do all that I 
 4 have commanded them, Exod. 24. 7, 8. among 
 4 which this is a chief Branch \ and I have 
 4 promis'd to blefs and (anftify them in fo do- 
 c trig. And this word Perpetual, as alio the words 
 4 For Ever being added to it in the next Verfe, 
 4 may intimate this to have a longer Perpetuity 
 4 than the Ceremonys— The rather, becaufe 
 4 the Reafon of this Perpetuity, given in the 
 c next Verfe, is fuch as hath its Force not only 
 4 till Chrift:, but even till the End of the World \ 
 4 and it's fit and juft that Men fhould retain this 
 4 Monument or Memorial of the World'sCrea- 
 4 tion, even till its DifTolution. 
 
 Then certainly if there be fuch a Blefiing pro- 
 mis'd by the Lord to the due Obfervers of the 
 Lord's holy and blefTed Sabbath-Day, and this 
 to continue not only till Chrift, but even till the 
 End of the World •, then this Commandment 
 (which dire&eth to the true Sabbath, to which 
 thofe Bleflings belong) rauft needs be very ufeful 
 for all Mankind. 
 
 C4 5. O 
 
5 6 The Young Marts Guide ; or, 
 
 S. O infinite and admirable Grace ! that the 
 holy and glorious Creator of Heaven and Earth 
 (who hath the glorious Heavens for his Habita- 
 tion, and the holy Angels for his Attendance) 
 Jhould have fuch Thoughts of Mercy towards 
 poor finful rebellious Dud, to provide and pro- 
 mife us Bleffings of the upper and nether Springs, 
 and to dired us to ways wherein we may re- 
 ceive them. And with almoft like Admiration 
 may I cry out of the Stupidity of many that 
 call themfelves Chriftians, yea and refin'd ones 
 too, protefting againft the Church of Rome, 
 and yet are fo regardlefs of thofe Bleffings that 
 belong to the Obfervers of this Commandment, 
 that they feem very willing, if they could tell 
 how, to remove the fourth Commandment out of 
 the Tables, as the Church of Rome hath re- 
 moved the fecond. 
 
 F. We lee (my Son) that the carnal Mind is 
 not only Enmity againft. God, but al fo again!! 
 its own Soul. But I could yet fay much more 
 concerning the ufefulneis of this fourth Com- 
 mandment, as to keep Perfons in remembrance 
 of the true Gcd, and fo to prevent Idolatry *, 
 Giving Reft to Man and Bead in general, that 
 otherwise might faint under inceflant Labour: 
 Keeping up true Religion in the World to (nine 
 in all Places, by its being conftantly reviv'd in 
 the Minds of all Perfons on every Sabbath -Day : 
 Again, for the promoting a general Hoihiefs in 
 Mens Conventions, by their walking with God 
 fo clofelyashe hath requifd, and receiving the 
 Bleflmgs which God hath promis'd, their Minds 
 would be more affected with the fweet Com- 
 munion with Gcd they" found therein, and Gcd 
 would be ftill giving frefh Supplys of his Grace } 
 that Men in general would live much more ex- 
 
 cellent 
 
A Compendious Cttechifm. 57 
 
 cdlent Lives than now they do. From all which, 1 , 
 and abundant more that might be faid, it ap- 
 pears that this fourth Commandment hath a. 
 mofl: excellent ufefulnefs in it to all Mankind. 
 
 S. My dear Father, I could be glad to hear 
 you dilate much more on all thofe Particulars, 
 but I am afraid of two Inconveniences attending 
 it : r. It would be too laborious for you. And", 
 2. thofe that would willingly find occafion a- 
 gainft this part of God's Holy Law, would fay, 
 you were forc'd to fpend more time in vindica- 
 ting this Commandment, than about any of the 
 other. 
 
 F. Thofe two Arguments are of no force with- 
 me to defift from what Service I ought to do for 
 ray precious Lord -, for as to the firil of them", 
 I am fo far from thinking this Work laborious, 
 that I have no greater Joy and Delight in this 
 World, than to vindicate the Truths of God a - 
 gainft Men of corrupt Minds, efteeming it. a 
 great Honour that my Lord will imploy fuch a 
 low Creature as I am, and gracioufly arlifL ma- 
 in fo great a Wbfk**, for when I find Men go- 
 ing about to make void the holy Law of Gotf, 
 or any Part of it, I can truly fay, my Spirit is 
 flir'd within me, as St. Pad's was at the Idolatry 
 of the Men ot Athens^ Atis 17. 16. And I am 
 ready prefently to cry out with David, PftL 
 119. 127, 128. Therefore I efieem all thy Pre- 
 cepts concerning all things to be right* and I hate 
 every falfe way. 
 
 And as for the fecond Inconveniency thou fun- 
 foleit, there can be no mew of reafon m if; 
 ior it is fo far from an Argument to prove a 
 Difficulty in defending the Authority of this 
 Command, that, on the other hand, it (heweth 
 mire is abundance to be faid for its excellent 
 C % UftfcK 
 
58 The Young Man's Guide ; or] 
 
 Ufefulnefs to all Mankind in general. Yet not- 
 withftanding thefe things do not perfuade me to 
 forbear the farther Profecution hereof, there are 
 two other Reafons for which I think it may be 
 convenient fo to doj the firlt whereof is the 
 ftraitnefs of my time, having much other Bu- 
 linefs *, and the fecond is, becaufe I fuppofe that 
 which hath been (aid is fufficient for thy Satisfac- 
 tion about it, if it be abiding in thy Mind, and 
 well ponder'd in thy Heart. 
 
 S. My Father, I heartily thank you for your 
 Care to inftrud: me herein, and fhall be willing 
 to remember the general Ufefulnefs of this too 
 much defpis'd Commandment of our great and 
 gracious God. I hope now you will pleafe to 
 fhew me, whether or no I am concern'd in the 
 fifth Commandment. I de fire to know if there 
 be any thing in it that concerneth me. 
 
 F. My Son, I (hall inform thee, and I will 
 aflure thee thou art concern'd in it j and every 
 time thou called me Father, or my Wife Mo- 
 ther, it fhould put thee in mind of thy Duty \ 
 and in the very founding of thofe two Words 
 (or either of them) in thine Ears, thou oughteft 
 itill to remember God hath faid, in the fifth 
 Commandment, Honour thy Father and thy Mo- 
 ther, & c. 
 
 5. It is true (my Father) I ought to remem- 
 ber indeed, if 1 am concern'd therein. But Mr. 
 Ami faith, this concerns none other Children 
 but the Children of the Jews \ and that he 
 &ith he can prove from the Argument us'd to 
 prefs the Duty, namely, That thy Days may be 
 Iovp in the Land, which the Lord thy God giveth 
 thee. From whence he argueth as followeth : 
 
 Argument. Wbatfoever Duty we find prels d 
 
 cntbemtoobferve, by an Argument that con- 
 
 - cernsta 
 
A Compendious Catechifm] $ 9 
 
 cerneth them only, and not others, is the Duty,. 
 
 of them only, and not of others. 
 But the fifth Commandment-Duty is prefs'd 
 
 on them to obferve, by an Argument that con- 
 
 eerneth them only, and not others. 
 Ergo, the fifth Commandment- Duty is the 
 
 Duty of them only, and not others. 
 
 And many People cry up this Argument of his 
 
 as unanfwerable ; but if you can take off the 
 
 force of it, I fliall be willing to hear it. 
 F. He that is firfi in his own Caufe (faith Solo~ 
 
 won) feemeth juft, &c. Prov. 18. 17. At thefirfl: 
 
 view the Argument feems plaufible, but on a little 
 Trial it will appear of as little ufe, as is reported 
 (by HiiTorians) of Simon the Sorcerer's falfe and 
 feign 'd Wings, which ferv'd only to mount him 
 upon high in the Air, and then let him fall and 
 dafn to pieces. 
 
 But that I may anfwer him according to his 
 Folly, left he be wife in his own Conceit (as 
 I am directed by Solomon, Prov. 26. 5.) I de- 
 ny his major Proposition in his Argument, which 
 I fuppofe he can never . vindicate *, for pray 
 confider, if this were true, viz. that whatfoever 
 Duty we find prefs'd on them to obferve, by an 
 Argument that concerns them only, arid not ci- 
 thers, is the Duty of them only and not others : 
 I fay, if this were true, fome dreadful Confe- 
 rences would follow, for which caufe it may 
 by no means be allowed : for God fays to them, 
 Thou jhdt not vex a Stranger, nor opprefs him 
 (there is a Duty, the Argument preffing it is) 
 
 J r y j Were Strat7 & er$ in the Land of Egypt, 
 Exod. 22, it. This Argument concerns them 
 °? 1 u notothers - Bu * may we fairly con- 
 clude the Duty concerns none other, and that all 
 out that Generation that, were Strangers in Egypt, 
 
 might 
 
60 The Toung Man's Guide \ or\ 
 
 might in all Ages, and may itill vex and opprefs 
 Strangers ? I trow not. 
 
 That would be quite contrary to entertaining 
 them, which the Apoftle, Heb. 13.2. exhorteth 
 Chriftians unto. Again, the firil Commandment 
 is prefs'd with an Argument that concerns them 
 only whom God brought out of the Land of 
 Egypt. But may we fafely conclude, that all 
 People in the World but they may have other 
 Gods ? No fure. 
 
 But befides this, we find Dutys prefs'd on 
 them in fome Places of the Scripture, with Ar- 
 guments that concern them only : And in other 
 Places the fame Dutys prefs'd, with fuch Argu- 
 ments as concern all Men in general :, as for in* 
 ftance, the Sabbath is preft on them (as we find 
 in Dew. %. 15,) from the Deliverance they had 
 out of Egypt. 
 
 But we fee in Exod. 20. 10, 11. it's pre ft on 
 them by an Argument that concerns the whole 
 Creation •, namely, God's Work and Reft, with 
 his bleffing and fandifying it. 
 
 They are preft to be kind and juft to Widows 
 and Fatherlefs, Deut. 24. 17,18. from their hav- 
 ing been in Bondage, and deliver'd thence. But 
 we fee in Exod. 23. 6, 7. they are preft to the 
 like Duty, for that God will not juftify the 
 Wicked \ and this concerns all Mankind. Here I 
 might much enlarge, but have not time to fhew 
 ©ther Scriptures to this purpofe. 
 
 To conclude therefore what I (hall fay to this 
 Matter, take notice we have a better Expofitor 
 ©f the Mind of God than Mr. Anti\ that is, the 
 Apoftle Paul : and he exhorts Children of belie- 
 ving Gentiles to this Duty, contained in this Com- 
 mandment, andufesthePromifeasan Argument 
 to them-; and doth not confine i| to that Land 
 
 only? 
 
J Compendious Catechifm. 6\ 
 
 only, but reads it, That it may be well with thee, 
 and thou mayfi live long on the Earthy Eph. 6. I, 
 2, 3. And this Bleffing may concern all Perfors 
 which are Children, and have Parents in all the 
 World *, and amongft others thou may ft hope 
 for thy part therein, if thou doft well obferve 
 this Commandment. 
 
 S. O how admirable are the Mercys of God, 
 whopromifes Bleffings to poor Children in the 
 Obfervation of fo reafonable a Duty as honour- 
 ing our Parents! This great kindnefs of God 
 therefore (hall ever be an additional Argument 
 to me, befides the many Obligations I lie under 
 to you (my dear Father) to give all the Ho- 
 nour due to you and my tender loving Mother, 
 while God doth pleafe to fpare cur Lives in this 
 World. 
 
 F. lam glad ("my Son) that my Labour is not 
 beftow'd on thee in vain:, and now I fliall pro- 
 ceed to fhew thee the general Ufefulnefs of the 
 other rive Commandments (in this Royal Table 
 Law) to all Mankind : But finding it to take up 
 too much time to fpeak fo particularly to each of 
 them, I lhall now take another Method con- 
 cerning thefe. It's certain then it mult needs be 
 fo, if the End and Defign of God herein be well 
 confider'd, which was to rectify the Diforders of 
 the Heart and Mind, and to bring Mankind back 
 to that Purity he was failen from by Sin, as is 
 plain by divers Texts : Now, fays the Apoftle, 
 the End of the Commandment is Charity, out of a 
 pure Heart and of a good Confcience, and Faith 
 unfeignd, i Tim. 1.5. What an excellent End, 
 or Defign, is here fpoken of, which our wife 
 God did intend it for, viz.. to purify the Heart 
 and Confcience, and renew the inward Man ? 
 To this agrees the Pfalraift, who fays, Pfal. 19. 
 
 7. The 
 
62 The Young Man's Guide ; or] 
 
 7. The Law of the Lord is per f eft, converting the 
 Soul-, or if, according to the Margin of your 
 Bible, you read restoring the Soul, then it 
 doth not much differ from our reading \ for the 
 Heart, Soul, or inward part of the Man, was pure 
 when firft made: Gen. 1. it. God fan every 
 thing that he had made, and behold it was very 
 good. But Sin entred into the World, defiling the 
 Heart, Soul, or inward part of Mankind : and 
 God (of rich Grace) did grant Mankind fuch a 
 Law which is holy, juft. and good, Neh.g. 13. 
 to be a Guide to him, to try his Heart, and to 
 make appear the Carnality thereof, and the Sin- 
 fulnefs cf Sin, Rom. 7. 12, 13, 14. Of this mo- 
 ral Law the Apoftle fpeaks, when he fays, 1 John 
 3.4. Whcfoever committeth Sin, tranfgreffeth alfo 
 the Ltfw, for Sin is the Tranfgrcjjion of the Law. 
 This pure Law Adam broke in Paradifc in finning 
 againft God -, committing Murder, in bringing 
 himfelf and all his Pofterity to Death with him- 
 felf ; lufting after that which was not his own \ 
 flealing that which was not lawful for him to 
 take ', being concern'd in falfe Witnefs, in giving 
 heed to Satan's Lye, in coveting the Fruit which 
 feern'd pleafanr, but was indeed deftructive, be- 
 came it could not be obtain'd with the retain- 
 ing of Purity and Union with God. And now 
 the natural Man is (and hath been ever fmce) 
 defil'd with internal Corruption, that in its carnal 
 corrupt State it is Enmity agar* ft God, for it is 
 not fubjeft to the Law of God, &c. Rom. 8. 7. 
 That vile corrupt Nature, fettled in the Heart of 
 Man, by falling into Sin, cannot agree with that 
 Purity that is in God, of which the moral law 
 is a lively Tranicripr, written with the Finger 
 of God, Exod. 31. 18. and the end thereof is to 
 rectify the Diforders (not only of our Lives* 
 
 but; 
 
A Compendious Crtechifw. ' 6\ 
 
 "but) of our Hearts. Therefore whilfl the People 
 of old, with whom the Oracles 
 of God were intruded, did only Ifa.i.io — 15. 
 feek to rectify their Lives by the ' 58. 2—7. 
 
 Letter of the Law, and not to 66. 3, 4* 
 
 cleanfe and redify their inward 
 Man according to the pure Rule given them 
 in this moral Law, they could not pleafe Al- 
 mighty God. So that all their Prayers and 
 Oblations, all their Humiliations and Fad- 
 ings, all their Obedience to the outward Afts 
 of Worfliip (tho the very things they did 
 were God's own Appointments) yet avail'd no- 
 thing, but were all efteem'd of God (as coming 
 from Men of fuch defil'd Hearts) as vain and abo- 
 minable \ as cutting off a Dog's Neck, offering 
 Swines Blood, or adoring ,an Idol. And the A- 
 poftle affirms plainly (and fully to our purpofe) 
 Rom. 2. 28, 29. He is not a Jew which is one out- 
 wardly (viz. only one outwardly) neither is that 
 Circmncifion which is outward in the Fief}), (viz. 
 anfvvers not the intent of God therein) but he 
 is a Jew who is one inwardly, and Circumcifwn is 
 that of the Heart, in the Spirit, and not in the 
 Letter, whofe praife is not of Men, but of God, 
 This kind of Rectification of the Heart the 
 Lord call'd for, faying by Mofes, Deut, 10. 16. 
 Circumcife therefore the Foreskin of your Heart : 
 And promifes by Mofes to do it for them, fay- 
 ing, Chap, 30. 6. And the Lord thy God will cir- 
 cumcife thine Heart, and the Heart of thy Seed, 
 to love the Lord thy God with all thy Hearty and 
 with all thy Soul, &c This very Duty is here 
 mention'd by Mofes, enjoin'd on the People of 
 God in thofe days, as our Lord Jefus Chrift men- 
 tioneth to be the Subftance of the Law and the 
 Prophets, relating to our Duty towards Godi 
 
 namely, 
 
64 The Young Man's Guide \ or, 
 
 namely, Mat. 22. 37. To love him with all ths 
 Heart y with all the Soul, and with all the Mind j 
 and for want of this internal Operation on their 
 Hearts, while they follow d after the Law of Righ- 
 teoufnefs, they attain d not to the Law of Right e~ 
 oufnefs, becaufe they fought it not by Faith, but as 
 it were by the Works of the Law, Rom. 9.31,32, 
 Now we read, Gal. 2. 16. By the Works of the 
 Law fiutl no Flefl; be juftifyd -, therefore in order 
 to our Juflificaticn and Eternal Salvation, we 
 mud attain to Sanftification, for which this holy- 
 Law of God is very ufeful, as I have fhew'd thee 
 from divers Texts of Scrip tare alreadv. To 
 which I will add one more, to Pnew that the 
 Apoftle proves this Dudrine from the Mouth of 
 the Lord by the Prophet, concerning Perfons 
 fan&ify'd av.d pardon'd, Heb. 10.14— 17. / will 
 put my Laws in their Hearts, and in their Minds 
 will 1 write them ', and their Sins and Iniqui- 
 tys will J remember no mure, Jer. 31. 33, 34. 
 Thofe are fuch as know Righteoufnefs, the People 
 inwhofe Heart is God's Law, Ifa.51.7. Tbefe 
 are eitablifh'd in the ways of Righteoufnefs: 
 Pfal. 37. 31. The Law of his God is in his Heart, 
 none of his Steps JJjjII flide. Yea, they bear the 
 lively refemblancein their Spirits to the Spirit of 
 Chnft, as the PTalmift records concerning him, 
 faying, Pfal. 40. 8. / delight to do thy Will, O my 
 God, yea thyL.tw is within my Heart. So that we 
 fee the great ufefuinefs of this Holy Law of 
 God to prevail againft Sin and Corruption in us, 
 and to bow our Wills to the pure Will of God, 
 when it is receiv'd into the* Heart, and abiding 
 there. 
 
 S. If this be the End and Defign of God in 
 giving his Law to the Children of Men, certain- 
 ly every one of thefe Precepts muft. needs be Ufe- 
 ful 
 
A Compendious Catechifm. 65 
 
 ful to all Mankind indeed , becaufe all Mankind 
 are grievoufly polluted by Sin, and there is a 
 neceflity (as you have flhewn) of San&ification 
 in order to Juftification. Eut now pray ; Father 
 let me know whence the Power is by which this 
 great Work is wrought, whether it be from 
 within our felves, from the power of the Law, 
 or fome other way and means adminiftred un- 
 to us. 
 
 F. My Son, here we muft diftinguim be- 
 twixt the ufcfulnefs of the pure Law of God for 
 our Guide, and the Power by which we are ena- 
 bled to obey it. This Power is not in our felves, 
 nor in the Law of God, to bow Mens Wills to 
 obey it ', becaufe People that are rebellious will not 
 bear the Law of the Lord, Ifa.30.9. Tea they 
 make their Hearts as an Adamant-Stone, left they 
 fijould hear the Law, and the Words which the 
 Lord of Hofts hath Jem in his Spirit, &c. Zacb. 
 7. 12. This our L< rd Jefus Chrift complain'd of 
 in his day, faying ? Mat* 13. 1$. This People's 
 Heart is waxd grojs, and their Ears are dull of 
 Hearing, and their Eyes HJf^E THEY clos'd; 
 left at any time they fee with their Eyes, and hear 
 with their Ears, and flwuld underft and with their 
 Hearts, and Jhouid be converted, and I fljould 
 heal them. And thou knoweft (as we have 
 minded already) that the carnal Mind is not 
 fubjeEt to the Law of God, neither indeed can it 
 be, Rom. 8. 7. There muft be therefore fome 
 fpiritual Power to enable Perfons to do the Will 
 of God, as well as a pure Light, by which we 
 may difcern and underftand his holy Mind as 
 reveal'd in his Word. The Law is a pure Rule, 
 given to Men to dired their way, Prov.6. 23. 
 and by it is the knowledg of Sin, Rom. 3. 26. 
 But it hath not Strength in it felf to communi- 
 cate 
 
66 The Toting Man's Guide ; er, 
 
 cate to us, whereby we may be enabled to de- 
 liver our felves out of our miferable, loft, cap- 
 tive, undone State, into which we fee thereby 
 that we have involv'd our felves : yet thus much 
 we are help'd thereby alfo in this Cafe, that 
 when we remember who it is that hath given 
 this pure Law, even THE LORD OUR GOD, 
 then we conclude there is AlMufficiency in him 
 to help us, tho we have no help in our felves, nor 
 in any other ; for feeing he is related to us as 
 our God, he will notcaftus off without taking 
 eare of us ; and feeing he is Jehovah, in whom 
 is everlafting Strength, thereby we know he can 
 fitbdae our Iniquity s for us, Mich. 7. 19. And 
 knowing alfo that he is gracious, we are thereby 
 aflur'd he is not willing we fiiould perifh. By 
 hearing therefore, and believing his Holy Law, 
 whereby we find our loft and miferable State, 
 we are driven by fear of his Juftice to fall down 
 before the Throne of his Grace, to intreat for 
 help from himfelf who is Almighty, that we may 
 fo lay hold of his Strength, that we may make 
 Peace with him } and he moft gracioufly promi- 
 fes, That we fpall make Peace with him, I fa. 27. 
 5. Thus when we cry to him for Help, for fear 
 of being condemned by his pure Law, and alfo 
 believing a Sufficiency of Grace and Power in 
 him to help us *, He doth answer us, and firengthen 
 ns with Strength in our Sods, Pfal. 138. 3. and 
 hadeth us to the Rock that is higher than we, PfaJ. 
 61. 2. Wherefore the Law was our School mafter to 
 bring us to Chrifl, that we might be jufiifyd by 
 Faith, Gal. 3. 24. For we feeing thereby our 
 filthy, polluted and loft State, do find a neceftity 
 of a Saviour, and flee to him for Righteoufnefs, 
 having no confidence in the Fleflr, Phil. 3. 3. 
 Chrilt therefore is made unto us of God,Wifdom, 
 
A Compendious Ctttechifm. 67 
 
 Righteoufnefs, Sandification and Redemption, 
 1 Cor. 1. 30. Thus Chrifl is the end of the Law 
 for Righteoufnefs to every one of us that believe th, 
 Rom. 10. 4. The Word of God taking hold of 
 our Hearts, draweth us to flee for Refuge, to lay 
 hold of the Hope fet before us, Heb. 6. 18. Thus 
 is fulfil'd the Word of Chrifl:, John 6.45. Eve- 
 ry Man therefore that hath heard, and hath lear- 
 ned of the Father, cometh unto me. Rom. 3. 21- 
 Do we then make void the Law of God thro 
 Faith ? God forbid ; yea we eflablijh the Law m 
 For feeing we flee to God for Mercy, and to cur 
 Lord Jefus Chrifl: for Acceptance, we do there- 
 by own that the Law of God (which we have 
 many times broken) is Holy, Jufl and Good, 
 Rom. 7. 12. And we can fay with St. Paul, Ver. 
 22. We delight in the Law of God, after the in- 
 ward Man. Tho we find a Law in our Members 
 (viz,, the Corruption of our Nature) warring a- 
 gainft the Law of our Minds, and fomstimes we 
 are ready to cry out, O wretched Men that we 
 are ! yet of his rich Grace we can fay, We thank 
 God thro Chrifl: Jefus our Lord, Rom. 7. 24, 2 J. 
 And being by the Father given to the Son, he 
 doth more and more manifeft the Name of God 
 to us, whilfl: we are keeping his Word, John 17. 
 6. For Chrifl: hath procur'd the Holy Spirit of 
 God for his, which is given to them that obey 
 him, Ads 5. 32. And now fuch as have receiv'd 
 of that Holy Spirit, are (according to the mea- 
 fiire receiv'd) flrengthned with Might, in their 
 inward Man, by his Spirit, Eph. 3. 16. that the 
 Law of the Spirit of Life in Chrifl Jefus, doth 
 make fuch free from the Law of Sin and Death, 
 Rom. 8. 2. that is, the powerful Operation of 
 the Grace of God, flowing from Chrifl: Jefus, 
 ^oth free and deliver fuch from the tyrannical 
 
 capti- 
 
6% The Young Man's Guide ; or, 
 
 captivating Power of deadly Sins, or of Sins 
 which lead to Death: for, Ver.^ They walk not 
 after the Flefa but after the Spirit. So that tho I 
 the Fleih, as it is corrupted, is weak and finful \ 
 yet fuchcan thro the Spirit mortify the Deeds of 
 the Body, and have a Proraife (thro Grace) that 
 they {hall live, Rom. 8. 13. Thus have I briefly 
 (hewn thee, O ray Son, that all the Power we 
 have to obey this Holy Law of God, is from 
 above, flowing from God the Father, thro 
 Chrift his Son, by his precious Holy Spirit. 
 
 S. O bleiTed be our .gracious and good God, 
 who, of his abundant Grace, giveth us fuch an 
 excellent precious holy Law for a Guide to our 
 Feet in the ways of Righteoufnefs, and giveth 
 Bleflings abundantly of his Grace, as we itand 
 in need (by Chrift Jefus) relating to our Juftifi- 
 cation, and alfo to our San&iflcation ! O let us 
 admire his Goodnefs, and live to his Glory, in 
 a fenfe of his loving Kindnefs ! Now, I perceive, 
 Mr. Pharifee muft (hew as great a ufefulnefs 
 in Circumcifion, Offerings, &c. unto ail Man- 
 kind in general, or elfe he can never more blame 
 me, for diftinguifhing between thefe ten excel- 
 lent moral Precepts, and thofe other Precepts of 
 God, given on other occafions to fome Men. 
 
 i 7 . It is very true, ray Son, feeing there is 
 fuch a general ufefulnefs in thefe Ten Command- 
 ments to all Mankind: if others of the Com; 
 mands of God, which Mr. Pharifee fpeaks of, 
 do not appear tohave the fame ufefulnefs to Man- 
 kind univerfally, then certainly thefe ought to be 
 efteem'd by all Men, proportionably to their 
 general ulemhiefs •, and the others only by thofe 
 Men to whom they were given, proportionably 
 to the ufe they were of, in that time, and for 
 thofe Occafions for which they were ordain'd. 
 
 And 
 
A Compendious Catechifm. 6g 
 
 And it is very plain, that Circumcifion was firft 
 given to Abraham toobferve, and that at fuch a 
 time when God was pleas'd to feparate Abra- 
 hams Houfe, or Family, from all theFamilysof 
 the Earth, Gen. 17.9,14,26,27. And this Mark 
 of Circumcifion mail be in their Fkfh, as a 
 Token of the Covenant betwixt God and that 
 Family (with thofe Profelytes who after join'd 
 with them) and this was as a Partition-Wall be- 
 tween them and others, to keep them diftin&ly 
 feparate the one from the other, fo long as that 
 Difpenfation continud : Eph. 2. 13, 14. But now 
 Chrifi is our Peace, who hath made both one, and 
 hath broken down the middle Wall of Partition 
 between us. So that now the great Apoftle Pad 
 . faith to the Chriftians at Galatia, Gal. 5. 2. // 
 ye be cirenmcis'd, Chrifi Jfjall profit yon nothing. 
 So that here doth plainly appear a Nullity ofCIi- 
 cumcifion, from two evident Demon Mirations : 
 1. The Expiration of the llfefulnei's of it, from 
 the Alteration of the Difpenfktion. And, 2. from 
 the plain Letter of the Word of God in divers 
 Places, befides what is cited. But neither of thefe 
 can be found in the Holy Scriptures, concerning 
 anyone of the Ten Commandments. Therefore 
 Mr. Pbarifee hath no diffident Caufe to argue for 
 Circumcifion, equally with thofe excellent uni~ 
 verfally ufelul Precepts, of fo great advantage to 
 the whole World. 
 
 And if we coniider the ufe pf Sacrifices, they 
 will appear to bear no proportion with thele 
 Ten Precepts, as to a general Ufefulnefs :, be- 
 caufe theUfeof them will appear to continue on- 
 ly for a certain Time, and the Ten Command- 
 ments will continue as long as the World doth 
 remain inhabited by mortal Men : The latter is 
 evident from what hath been already faid of their 
 general' life ralnefs to all Mankind. That 
 
jo The Toung Man's Guide ; or, 
 
 1 That the other were ufeful but for a time, is 
 evident from the End for which they were us'd, 
 and plain Texts of Scripture. The End for which 
 they were us v d, appears to be as a Figure for 
 the time then prefect, Heb. 9. 9, 23. that the 
 Patterns of things in the Heavens (hould be pu- 
 rify 'd with thefe, Heb. 10. 1, 4, 8. Thefe could 
 not at any time take away Sin of themfelves, 
 but were lively Remembrancers of a Saviour, to 
 be wounded for our TranfgrcJ/ions, to be brought 
 as a Lamb to the Slaughter, who fjjould make his 
 Grave with the Wicked, &c. Ua. 53. 5, 7, 9. 
 who is caird the Lamb /tain from the Founda- 
 tion* of the World, Rev. 13. 8. Now therefore 
 when Chrift was actually (lain, thofe Tvpes and 
 Shadows were fulhTd and ceas'd, as is plain from 
 what the Apoftle writes concerning what was 
 prophefy'd of Chrift, Heb. 10.4, 10. Where- 
 fore when he cometh 'into the World, he faith, 
 Pfal. 40. 6, 7. Sacrifices and Offerings thou wouldft 
 not, but a Body haft thou prepardme : In Burnt- 
 Offerings- thou bad ft no Pleafure ; then, faid 
 
 J, Lo I come (in the Volume of the Book his writ- 
 ten of me) to do thy Will, God. He tahth 
 
 away the firft, that be 'might eftablifh the fecorid. 
 • But this Man, after he had offer d one Sa- 
 crifice for Sin, for ever fat down on the right hand 
 
 of God. For by one Offering he hath perfected 
 
 for ever them that are fantlif/d, Heb. 10. 12, 13. 
 'Now where Remifiion of, thefe is, there is no 
 more Offering for Sin *, and it is certain that 
 Chrift is not now to be ofrer'd in time to 
 come, but that he was once offer d (in time al- 
 ready paft) to bear the Sins of many, Heb. 9. 28. 
 And he is now become a Propitiation for our Sins y 
 and not for ours only, but for thofe of the whole 
 World, 1 John 2. z> There is therefore a ve- 
 
A Compendious C atechijm. 7 1 
 
 <ry great Excellency in the offering up the Body 
 and Blood of the Son of God, who was the 
 SuMance of all thofe Shadows*, for thole 
 Sacrifices' were often offer 'd, for that they 
 could not perfect the Work, and therefore there 
 was often a Remembrance of Sin : But now 
 Chrift hath once appear'd to put away Sin, 
 by the Sacrifice of himfelf, Heb. 9. 28. and there- 
 fore thefe are ufeful no longer. As when Men 
 that have been lame, and have been reco- 
 ver'd, do then lay by their Crutches as ufelefs *, 
 fo when we have the glorious Difcovery of 
 our Lord Jefus Chrift, his being actually (lain, 
 and offer'd up for our Sins, there is thenceforth 
 no need of thofe Sacrifices and Offerings, that 
 were only Figures and Types to put Believers in 
 mind to look for his Coming *, and to help their 
 Faith to lay hold of the Mercy of God, to be 
 manifefted by the offering up that pure Lamb of 
 God^ which taketh away the Sin of the World^ 
 John 1. 29. 
 
 5. Sir, I thank you for making this plain 
 Difcovery of the great Difference betwixt the 
 Moral and Ceremonial Precepts, in refpeA of 
 Ufefulneis. I fee now the Reafon of the Pjal- 
 mift pronouncing thofe Perfons blefTcd, who do 
 not only delight in the Law of the Lord, ■ bat aijo 
 ?neditate therein Day and Night, pfal. 1. 2. For 
 certainly there is very great need to be much in 
 Meditation thereon, to find out the real true 
 Mind of God therein, feeing Mr. Am'^ Mr. 
 Pharifee, and others, have put fuch corrupt 
 GlofTes and falfe Interpretations thereon. O 
 bleffed and prais'd be my good God, who hath 
 gracioufly granted me Education under fo ten- 
 der and careful a Father, whom God hath gra- 
 cioufly intruded to caufe the Truth to appear 
 
 fo 
 
72 The Toung Marts Guide ; or % 
 
 fo plainly to the Eyes of my Understanding, 
 notwithstanding all the Clouds of Error that 
 Men and Devils had drawn over it. 
 
 F. Thou doft well, my Son, to afcribe all the 
 Glory to the moft High God, for I do readily 
 acknowledge that without him I can do nothing -, 
 For every good Gift, and every per feci: Gift ts 
 from above, and cometh down from the Father of 
 Lights, &c. Jam. I. 17. It is he that teacheth 
 Ad an Knowledg, Pfal. 94. 10. It's God our Ma- 
 ker that teaches us more than the Beafis of the 
 Earth, and ?naketh us wifer than the Fowls of 
 Heaven, Job 35. 10, 11. 
 
 And now obferve we have pafs'd thro two of 
 the five Particulars propos'd to be confider'd \ 
 namely, The Priority or Dignity of the Ten 
 Commandments above all Ceremonial Precepts, 
 in that God did proclaim them himfelf in a 
 wonderful manner. And, zly. their general life* 
 fulnefs. 
 
 3/)'. The third Proportion was. That fome of 
 God's Precepts were given and directed to fome 
 particular Perfons only, and fome were fent to 
 all Perfons in general. As to particular Pre- 
 cepts to particular Perfons, I might; mention ma- 
 ny : Mofes was commanded to go to Pharoah, 
 and to bring Jfracl out of Egypt, Exod. 5. ic. 
 S.vd to finite Amalek, 1 Sam. 15. 3. Jonah to 
 pronounce jhe Judgment of God againit Nine- 
 dec, jo/iahi. 1,2. But none may from 
 theie particular Precepts draw any general Con- 
 clufion, that it is their Duty to go, and' to do 
 after the fame manner as thefe were commanded 
 to do. When God commanded Mqj^ to bring 
 his People Ifrael out of Egypt, and Saiwel to 
 ilay Amakh, he gave Succefs in tfrofe Works 
 which he fent them to do, But if any other 
 
 Perfons 
 
A Comfen&iotte Catecbifm. 75 
 
 Perfons mould from thence undertake to bring 
 any number of People from under the Govern- 
 ment of Rulers of Nations in our Day, or to 
 flay the Inhabitants of any Nation, they might 
 be in great Danger to be deftroy'd themfelves* 
 as many have been in the like prefumptuous Un- 
 dertakings : becaufe tho Mofes and Sad had thefe 
 Commands given to them, yet the other Perfbns 
 had no fuch Command from God lb to do. 
 Neither now may any take his Son and offer him 
 up for a Burnt- Offering, becaufe God comman- 
 ded Abraham fo to do ; feeing that Command- 
 ment was to Abraham only, and not to others. 
 So were Circurncifion, and divers other Cere- 
 monial Precepts given (in a fpecial manner) to 
 "Abraham and his Family, with the Profelites 
 join'd with them, for the llfes forefpoken of; 
 and until the Time was fininYd for which they 
 were intended (as I have (hewn.) But thefe 
 Ten Commandments have been given or fent to 
 all Perfons in general, which we may fairly con- 
 clude [in the firft place] from the gracious 
 Goodneis of God, and the gene/al Ufefulnefs of 
 thofe moral Precepts : for ieeing God hath Co 
 gracioufly declar'd himfelf to be the Lord Gra- 
 cious and Merciful, abundant in Goodnefs and. 
 Truth, Exod. 34. 6. we cannot think Co gracious 
 a God would willingly hinder any of the Chil- 
 dren of Men from the Enjoyment of fo areata 
 'Blefling. 
 
 I 2/y. It is the Opinion of mod Men generally,^ 
 that thefe were imprinted in the very Nature of 
 Man in Creation. I might here cite Dr. 0wen 9 
 Mr.- Wait, Cvtiery, Palmer, and Multitudes 
 more •, one of whom faith concerning thefe Ten 
 Words ; 
 
74 Thetoung Man's Guiie'\ or, 
 
 c Adam beard as mnch of that Law in Para- 
 fc diCe, as Ifrael did at Mount Sinai, but in fewer 
 1 Words*, and in his Sinning he broke all the 
 ■ Ten Commandments. And in divers Confef- 
 fions of Faith, put forth by Societys and AfTem- 
 blysof Men, we find the fame Matter own'd 
 as an Article of Faith \ one of which I have 
 lately come to my hand, printed Anno 1677. in 
 which, chap. 19. of the Law of God, they thus 
 confeis to believe : 
 
 c ifl. God gave to Adam a Law of univerfal 
 c Obedience, written in his Heart, by which he 
 c bound him and all his Poflerity to perfbnal, 
 c entire, exact and perpetual Obedience *, pro- 
 c mis'd Life upon the fulfilling, and threatned 
 4 Death upon the breach of it *, and indu'd him 
 f with Power and Ability to keep it. 
 
 * zly. The fame Law, that was firft written 
 c in the Heart of Man, continued to be a per- 
 c fed Rule of Righteoufnefs after the Fall, and 
 c was deliver'd by God upon Mount Sinai, in 
 c Ten Commandments, and written in Two Ta- 
 c bles*, the four firft containing our Duty to- 
 * wards God, and the other fix our Duty to 
 
 c Man.— 
 
 Thole excellent Precepts (when written in 
 Tables of Stone) were intrufted with Jfrafi, his 
 Church in that Day, for the benefit of them- 
 felves and others: And thus I underftand the 
 Apoftlc, when he faith, Rom. 3. 2. To them 
 were committed the Oracles of God. The fame 
 Word is us'd by the Apoftle concerning the 
 Gofpel, as intrufted with the firft Minifters, for 
 theufeof themlelves and others : Gal. 2.7. The 
 Gofpel of the Vncircumcifwnwas cpmmittedto me, 
 as the Gofpel of the Circumcifwn was committed to 
 Teter. This Gofpel was committed to them, not 
 
 that 
 
A Compendious Catechifm. y $ 
 
 that they ftiould hide it, but make it known 
 both by their Lives and Do&rines. So ought 
 Jfrael to have liv'd in the Sight of all that be- 
 held them, Dent. 45. 13. that the Nations 
 fliould have been afte&ed with the excellent 
 Table -Law, and have learn'd to obey God, ac- 
 cording to the Prayer of Solomon, 1 Kings 8. 
 43. That all People of the Earth way know thy 
 Name to fear thee, as do thy People Ifrael. And 
 as it was needful for the Nations to learn in 
 that Day, fo it is now. Our Lord direfteth the 
 rich Ruler to this Rule, when he came to him 
 about the greateft Concernment that can be fpo- 
 ken of, faying, Good Mifler, what good thing 
 fiall I da that I may have Eternal Life ? (after 
 our Lord had reafbn'd with him about the Ap- 
 pellation that he gave him) his nrft Direction is, 
 If thou wilt enter into Life, keep the Command- 
 ments, Mat. 19. 16, 19. And when the young 
 Man enquir'd which, Chrift lets him know he 
 intended the Table-Law -, for that Chrift men- 
 tion^ feveral of thofe Commands (not that the 
 Oblervation of the Law, after our low, imper- 
 fect and weak manner, can be fufficient to bring 
 us to Eternal Life, but is a good Preparative for 
 further Duty s, in order to obtain Grace, as is 
 plain concerning the rich Ruler, had his Heart 
 been in his Dutys, which it was not, and there- 
 fore he loft all his I abour) and not only lb, 
 but our Lord affureth his Auditory, That he came 
 not to defiroy the Law : therefore no Preacher 
 might break one, the leaft of them, or teach 
 Men fotodo^ but all ought to do them, and 
 teach others to do the like, if they would be 
 great in the Kingdom of Heaven, Afat. 5. 17, 
 18. This Law is that whereby is the Knowledg 
 of Sin. St. Pad had not known Sin, but by the 
 D z Law, 
 
7 6 The Young Marts Guide ; or, 
 
 law, Rom. 3. 20. And that we may be fure he : 
 intends this Law, he adds, Chap. 7. 7, / had not 
 Jmovon Luftj except the Law had faid^ Thou fijalt 
 not covet. 
 
 I humbly fuppofe this is that Law that is by 
 the Apoftle James call'd the perfect Law of Li- 
 berty^ Jam. 1. 25. and the Royal Law, Chap. 2. 
 8, 12. And that he intends thefe ten Precepts is 
 plain, I think, becaufe he mentions two of them, 
 WL. Murder and Adultery. The Chriftians are 
 defcrib'd to John (in Revelation from Heaven) 
 tobefuch as keep the Commandments of God y and 
 have the Tefilmony of Jefus^ Rev. 12. 17. And 
 again, Chap. 14. 13. Here are they that keep the 
 Commandments of God^ and the Faith of Jefns. 
 So that meet with whomfoever thou canft, either 
 Jew or Gentile, Heathen or Chriftian, or who- 
 mever they be, thou mayft preach the Doctrine 
 of this 'Holy Law to them j it is to be fent to all 
 Mankind. 
 
 S. O blefTed and prais'd for ever be our good 
 God ! who is not wanting, either in preparing for 
 Men good Rules of Life, or in publishing them, 
 that they may be known, if Men were not fo 
 unwife as to love Darknefs rather than Light. But 
 pray, Father, be pleas'd to proceed to what you 
 will pleafe to fhew me farther concerning this 
 Matter. 
 
 F. I (hall now proceed to the fourth Propofi- 
 lion. 4thly. I told thee Com^ of God's Precepts 
 contain fuch prime original Dutys as fpring from 
 Man's very being what he is, eonfidering by 
 whom he was made, the manner how, the time 
 in which, and the end which he was made for. 
 
 And of this Nature thefe Ten Commandments 
 will appear to be, if we con fid er two things. 
 
 (1.) That 
 
A Compendious Catechifm. 77 
 
 (i.) That the high and holy God made Man 
 in his own Image. And, _,, , 
 
 (2.) How agreeable thefe excellent Table- 
 Laws are to the Divine Nature. - - 
 
 (■1.) That Man was made in the Image ot 
 God, is very plainly exprefs'd, Gen. 1. 26. & J. 
 1,2. Wherein that Image of God did conhlt, hath 
 been much controverted : I humbly fuppofe it to 
 confift in Holinefs, and Knowledg, and in Au- 
 thority or Dominion. 
 
 1. That Holinefs was part of that Image, I 
 conclude from the Lord's having us'd much means 
 to reftore fallen Man to fome Likenefs and Re- 
 femblance of his Maker therein j as of old by 
 Mofes he calls to them, faying, Lev. 11.44. For 
 I am the Lord your God, ye [ball therefore fane- 
 tify your f elves, and be holy, for I am Holy.. The 
 defacing of this Image was the Caufe of Adam's 
 Lofsof Paradife, and of the Deftruction of the 
 Old World, and of Sodom and Gomorrah, making 
 them an Enf ample to all thofe that ftjottld after live 
 ungodly, 2 Pet. 2. 6. viz. That the Dread of 
 God's terrible Judgments fliould deter all, that 
 heard of them, from living unholy Lives. But 
 mark the Expreflion of the Text, Unholinefs is 
 call'd Ungodlinefs, viz,, an impure and filthy, 
 Life, unlike to God, contrary to that Purity and 
 Holinefs that is in God. The Apoftle Peter wri* 
 teth the lame thing to the Chriftians, as Mofes 
 did to thofe he liv'd amongft. Thus, as he which 
 call'd yon is Holy, fo be ye Holy in all manner of 
 Conversation \ becaufe (faith he) it is written, Be 
 ye Holy, for I am Holy, i Pet. I. 15, 16. 
 
 S. Pray Father pardon me if I interrupt you 
 
 a little. I perceive the Apoftle was not of Mr. 
 
 Amis Mind, viz.. That the New Teftament is 
 
 the Ghriftian's Rule only without the Old •, for I 
 
 D 3 per- 
 
78 The Touvg Man's Guide \ or] 
 
 perceive he giveth this for the Reafon to Chrif- 
 lians, becaufeGod hath r«quir'd his People of 
 Old (by Mofes) to be holy, becaufe he himfelf 
 was Holy. 
 
 F. Of Mr. Anti\ Mind ! No, neither this, 
 nor any other of the Apoftles, nor Chrift, their 
 and our Lord, was of that Mind, as I could 
 fhew at large. But fearch the New Teftament at 
 thy ieifiire, and thou wilt find it depends much 
 upon the Old, as its main Support and Founda- 
 tion. Our precious Saviour, in his excellent Ser- 
 mon, lets us know, that feeing he came not to 
 deftroy the Law or the Prophets, therefore none 
 might live contrary thereunto, nor obferve the 
 Will of God, made know T n therein outwardly, 
 only as the Pharifees did \ but except our Righ- 
 ieoufnefs exceed theirs, we Jhall in no cafe enter 
 into the Kingdom of Heaven^ Mat. 5. 17,20. 
 And again, Not every one that faith unto me 9 
 Lord, Lord, fljall enter into the Kingdom of Hea- 
 ven, but he that doth the Will of my Father which 
 is in Heaven, Mat. 7. 21. Note it, my Son : 
 Chrift is fo far from direding them to hearken 
 to him only, that he layeth the Strefs of Eter- 
 nal Life on doing the Will of his Father, by 
 whomfoever it were or had been made known. 
 And the Holy Apoftles generally built their Wri- 
 tings on the Mind of God, made known in the 
 Old Teftament. The Apoftle Paul declares, .He 
 believ'd all things written in the Law and the Pro- 
 phets, Ads 24. 14. And again, Chap. 26. 22. / 
 continue unto this Day, witnefmg to Small and 
 Great, faying none other things than thofe which 
 the Prophets and Mofes did fay JJjould come. And 
 again, Ads 28. 23. He expounded and teftify'd the 
 Kingdom of God, perfuading them concerning Je- 
 ftts, both cut of the Law of Mofes, and out of 
 
 tut 
 
A Compendious Chtechifm. 79 
 
 the Prophets. And the Holy Scriptures are hit li- 
 ly commended by the Apoftle Part to Timothy, 
 which he had known from a Child (which, I fup- 
 pofe, were the Writings of -Mopes and the Pro- 
 phets) and yet able to make them wife to Salva- 
 tion, thro Faith which is in Chrifi Jefus ', and is 
 profitable for Doftrine, for Reproof, for Correction, 
 for Infir nil ion in Right eonfnefs ', that the Man of 
 God may be perfelt, thorowly fumiftfd unto all 
 good Works, 2 Tim. 3. 15, 17. To thefe Peter 
 diredteth Chriftiansto take heed, as unto a Light 
 that fliineth in a dark place, 2 Pet. 1. 18,21. 
 more Cure than Vifions or Voices from Heaven, 
 Teen or heard by few Perfons \ for that holy 
 Men of God fpake thefe in old time, as they 
 were mov'd by the Spirit of God. The Apo- 
 ftle therefore puts a greater Value on thofe holy 
 Writings, by holy Men of old, abundantly than, 
 Mr. Ami, or many others do in our times ; and 
 therefore believe not fuch Men : To the Law, and 
 to the Tejiimony, if they fpeak not according to 
 this Word, there is no Light in them, I fa. 8. 20. 
 
 I now proceed to (peak of Man's being made 
 after the Image of God. That Holinefs is part of 
 that Image, is plain from the Writings of the 
 Apoftle Paid, as well as Peter, when he exhorts! 
 them, that learn'd of Chrift, to put on the New 
 Man, which after Cod is created in Righteoufnefs 
 and true Holinefs, Eph. 4. 24. On which Veric 
 our learned Annotators fay, Either Righteoufnels 
 may relate to the fecond Table, and Holinefs to 
 the firft, and fo both contain our Duty to Man 
 and to God ; or Righteoufnefs may imply that 
 Divine Principle in us, whereby we perform our 
 whole Duty to God and the Creature, and Holi- 
 nefs that which denieth all mixture of Corruption 
 "in our Duty to God and Man. 
 
 D 4 In 
 
So The Toung Man's Guide ; or] 
 
 In which take notice, i. They include the 
 Nature of the ten Commandments. 2. The un- 
 mix'd Kolinefs which only dwells purely in God. 
 And, 3. That in all our DutystoGod and Man, 
 we are to have this Likenefs to God, and this his 
 holy Law. I conclude then, feeing our Lord Je- 
 fus Chrift came to repair the Breach that had 
 been brought on us by Sin, and thofe that learn 
 of Chrift mult be thus renew'd to that Likenefs 
 of God in Holinefs , therefore Holinefs was part 
 of that Image and Likenefs of God, that was on 
 Man in his Creation. 
 
 Secondly ', Knowledg was part of this excellent 
 Image, I humbly fuppofe, becaufe the mod 
 High is moll excellent in Knowledg, yea he 
 knoweth all things, 1 John 3. 20. All things 
 are naked and open to the Eyes of him with 
 whom we have to do, Heb. 4. 13. And in the 
 Likenefs and Image of God was Man (in fome 
 good meafure) made j for he could tell how to 
 give proper Names to every Beaft of the Field, 
 and to every Fowl of the Air : the wife God 
 brought them to Adam to name *, and whatsoever 
 'Adam call'd the Name of every living Crea- 
 ture, that was the Name thereof, Gen.^2. 19. But 
 Sin defac'd this part of that Image alfo ', for 
 then they loft that Union they had with God be- 
 fore, and the BleiTwg of that pure Knowledg 
 God had plac'd in them. 
 
 5. Certainly our Grandmother Eve was very 
 much difappointed if this be fo •, for the Serpent 
 told her, they (hould be as Gods^ knowing, &c. 
 Gen. 3. 5, 6. And (he thought it a Tree to be 
 defir'd to make one wife. 
 
 F. Difappointed ! Ay, that's true, and fo are 
 all Sinners (in meddling with Sin) ever fince 
 
 that 
 
A Compendious CAtechifw. Si 
 
 that time : For the Devil and Sin are of the 
 fame nature, not fit to be believ'd. 
 
 Satan told Eve that Lye on purpofe to beguile 
 her, and to deftroy her \ fo he told our Lord Je- 
 fus Chrift, that all the Power and Glory of all 
 the Kingdoms of the World was deiiver'd unto 
 him, and to whomfoever he would he gave it, 
 Luke 4. 5,6. Which is contrary to the Saying 
 of the Prophet Daniel, The mofl High ruleth in 
 the Kingdom of Men, and he hath appointed over 
 it whomfoever he will, Dan. 5. 21. But our pre- 
 cious Lord could not be enfnar'd by him *, for 
 be well knew what he was, and hath {aid of him,. 
 There is no Truth in him V when he fpeaketh a 
 Lye, he fpeaketh of his own;, for he is a Lyar 9 
 and the Father of it, John 8. 44. And the Apo- 
 file warn'd the Church of the Hebrews to take 
 
 heed and exhort one another daily, left: any 
 
 fhould be hardened thro the Deceitfulnefs of Sin, 
 Heb. 3. 12, 13. I dare challenge ail the World 
 to fliew me any Man, that ever found Sati£ 
 faction in the ways of Sir). Did you ever know 
 a covetous Man fully fatisfy'd with Silver and 
 Gold, or any Treafure in this World ? Na 
 certainly, we are told to the contrary in the 
 Holy Scripture : He that loveth Silver JbaUnhtb&y 
 fatilfy'd with Silver •, nor he that hveth Ahnn~ 
 dance, with Increafc, Eccl. 5. 10. And as little 
 Satisfa&ion can be had by voluptuous Perfons in 
 the carnal Pleafures of this World. Neither 
 can the ambitious Man find any true Satisfaction 
 in the Honours of this Life, witnefs Haman the 
 Jews Enemy, Efth.5. 12, 1 3. Satan hath, always 
 pretended fome Good in Sin, and thereby works 
 on the Affedions, and fo on the Wills of Men : 
 But whatfoever the Pretence is, the End of thofe 
 things H Death, Rom. 6. 21. So was it with 
 D « our 
 
82 The Toung Marts Guide ; or] 
 
 our firft Parenrs, and their Pofterity j inftead 
 of being like Gods, we die like Men, for that 
 all have finned, Rom. 5. 12. 
 
 S. But was there no kind of Knowledg galn'd 
 by our firft Parents in their finning ? 
 
 F. Yes, they knew fomething that thev kqew 
 not before } but it was fo far from Godlike 
 Knowledg, that it was of the nature of devilifh 
 Knowledg ', for they knew, to their fhame and 
 horrour, that they had fin'd, and laid themfelves 
 liable to the Difpleafure of God : and this was 
 a dreadful piece of Knowledg, which made 
 them feek to hide themfelves from the Prefence 
 of the Lord God, Gen. 3. 8. But they could not 
 be hidden from the Eyes of God, for he faw 
 them •, yet were foon driven from his comforta- 
 ble Prefence, and they loft that pure Knowledg 
 of God themfelves, and other things that they 
 bad when they were created in the Image and 
 Likenefs of God : which cannot be reftord, but 
 by Grace receiv'd from God thro Chrift Jefus , 
 of which the Apoftle faith to the Saints, Ye have 
 put on the new Man, which is renew* d in Know- 
 ledg after the Image of him that created him, Col; 
 3. io. And this Knowledg is beft to be feen in 
 fan&ify'd ones, whom Chrift hath by one Of- 
 fering perfected, Heb. 10. 14, 16. into whofe 
 Hearts God hath put his Laws, and written them 
 in their Minds. 
 
 Thirdly, Government and Authority is part of 
 that Likenefs of God that was put on Man in his 
 Creation. God is the great Ruler of Heaven 
 and Earth •, there is none of Authority above 
 God in the Heavens above, nor in the Earth 
 beneath : and Man was made to rule as uni- 
 verfal Governour on Earth, by the Authority 
 of his Maker i as we read, Gen. i,z6 } 28. God 
 
A Compendkus Catechifm. 8j 
 
 faid, Let us make Man in our Image, after our 
 Likenefs; and let them have Dominion, &c. Ri** 
 lers are therefore cali'd Gods * 7 as the Lord faid, 
 
 Thou fl) alt not revile the Gods, nor curfe the Rulers 
 of thy People, Exod. 22. 28. Acts 23. 5. But tho 
 fome few have Authority now over others of their 
 Fellow-Creatures, and are cali'd Gods on that 
 account *, yet Mankind in general loft that ab* 
 folute Sovereignty that they had in this World, 
 when they were fubject to none on Earth, but 
 only to the King of Kings, whofe Throne is e/la* 
 bliji/d in the Heavens for ever, and he ruleth over- 
 all, Pfal. 103. 19. But by the Policy of §atan 
 Mankind was conquer'd, and loft the Glory of 
 his Empire and the Excellency of his Dignity, 
 and made a Captive , for of whom a Man is over*, 
 come, of the fame he is brought into Bondage^. 
 2 Pet. 2. 19. And there is no way to obtain Lu 
 berty, but by Chrift Jefus : for the evil Spirit 
 ft ill market h in the Children of Difobedience, who- 
 are Children of Wrath, Epb. 2. 2, 3. But Chrift 
 reftores Believers, and delivers them from the 
 Power of Darknefs, and trandates them into the 
 Kingdom of the Son of God, Col. 1. 13, and 
 makes us Kings and Priefis unto our God, and wc 
 pjall reign on the Earth, Rev. 5. 10. From all 
 which we may fairly conclude, this of Domi- 
 nion, Authority, and Government, was part of 
 this Divine Image on Men : and then we muft 
 alfo conclude, there muft be fome perfect Rule 
 for Alan to govern by, and to govern himfelf, 
 under the Authority of his Creator, who had 
 intruded him with this great Dignity. 
 
 Now if we confider what Guide, Direction, 
 or Rule, God hath made known in the World, 
 that is moft agreeable to the Divine Nature, we 
 ftali dearly find this Table-Law to bear the moil 
 
 lively 
 
84 The Toung IMarfs Guide ; or, 
 
 lively Chara&er thereof. God is holy, juft, and 
 good \ fo is this Law, as St. Pad witneffes, Rom. 
 7- 12. Man hath loft the divine Image, that 
 was on his Soul j but the Law of God is perfect, 
 converting (or reftoring) the Soul, as David wit- 
 neffes, Pfal. 19. 7. There is contain'd in it 
 Man's Duty, to own him only for God, who 
 hath given Heaven and Earth their Being, and 
 therefore doth deferve to be own'd, honour'd, 
 and obey'd as the only true God : That his Ho- 
 nour ihould not be given by his Creatures unto 
 Images of their own making : That his Name 
 ihould not be blafphem'd by thofe, who have the 
 greateft Obligations to adore it: That Man who 
 was made after the Likenefs of God, fliould 
 work and reft after his Example and Pattern , 
 that fo he might keep up a weekly Remembrance 
 of the great Creator of Heaven and Earth, from 
 ,the World's Creation to its DiiTolution : That 
 Parents might be honour'd of their Offspring, 
 the Life of Men efteem'd, preferv'd, and nou- 
 Tifh'd, Chaftity maintain'd, Right and Property 
 obferv'd •, an^l all Men might be tender of each 
 others Reputation, and nothing might be fpoken 
 contrary to Truth. And further, That the 
 Heart ihould not luft after or covet that which is 
 another Man's. Thefe Rules are our Duty to 
 obferve in our felves, as the noble and excellent 
 Creatures of God, that have been made after his 
 own Image *, and as much as in us lies we ought 
 to fee that all others do the fame. And God or- 
 dain'd of old, when any of thefe were violated, 
 then fliould Sacrifices be (lain, and Blood be Ihed : 
 which as the Appointment 61 God was, by fuch 
 bis Appointment, for that time, the way to ob- 
 tain the Forgivenefs of Sins, to all thofe who 
 Laok'd thro thofe Figures to fee the things figni- 
 
 fy'd i 
 
A Compendious Catechifm. Sj 
 
 ty'd j namely, that Sin againft this holy moral 
 Law deferv'd Death : and therefore fuch (hould 
 be brought thereby to lament and mourn for their 
 Tranfgreflion, and by Faith look to the Lamb 
 of God to be (lain, whofe Blood was fufficient 
 to take away Sin. 
 
 Thofe were therefore but an Appendix to, 
 and Attendants on the moral Law. If this had 
 never been broken, the other had never been 
 wanted, and therefore would not have been com- 
 manded, or ufed (as we may fairly conclude) 
 feeing our wife God commands nothing to be ob- 
 ferv'd by Men but what is profitable. 
 
 Of the like nature were the divers Wafhings,. 
 vlhewing the Defilement that came by the Breach 
 of the holy moral Law. And as God did then 
 appoint thofe things that were very proper to put 
 Perfons in mind of the heinous nature of Sin 
 (which is the Tranlgreflion of the Law) to hum- 
 ble them, and to look by Faith to a precious Re- 
 deemer to come *, fo hath he now appointed Re- 
 pentance, Faith, and Water-Baotifm. 
 
 The nrft is (what was . commanded of old) 
 abhorring Sin and turning from it. The fecond 
 what was requir'd of them, to look to the Lord 
 and be faved, even all the Ends of the Earth 3 
 Jfa. 45. 22. And the third is a lively Figure, 
 wherein is reprefented the Death, Burial, and 
 Refurre&ion of our precious Saviour, who was 
 dead, and is alive ', and lives for evermore^ Rev. 
 1. 18. And our dying indeed unto Sin j being 
 bury'd with him in Baptifm^ Rom. 6. 4, 1 1, and 
 being rifen with him to Newaefs of Life , Col. 2. 12. 
 thro Faith of the Operation of God. This all de- 
 pends, in fome fenfe, on this moral Law. For 
 had we never tranfgrefs'd it, we had needed no 
 Redeemer, no Repentance, no fuch Faith as we 
 
 mull 
 
86 The Toung Man J s Guide ; or] 
 
 mini now have, nor any Baptifm to fignify the 
 wa fliing away of Sin by the Blood of Chrift, 
 So that this Law, we fee, is very excellent above 
 all inftituted Worfliip, having in it felf an inhe- 
 rent Excellency, in fome good meafure, agreeing 
 with and dilcovering of thofe Divine Excellency's 
 that dwell in God himfelf. And therefore if 
 Mr. AntL or Mr. Phari, or any other do account 
 any of thefe Commandments equal only with 
 ceremonial or inftituted W or (hip, they fpeak 
 contrary to Scripture and Reafon. 
 
 S. I now call to mind what I have read in the 
 Work of a learned Author, printed Anno 1632. 
 and that was the 18th Edition \ in which he faith 
 of this Law, c Divers Reafons may be us'd to 
 4 /hew that thefeare God's own Will and Words 
 1 after an extraordinary manner : lfi, For the 
 1 wonderful and perfedHolinefs that is contain'd 
 1 in them, fheweth who is the Maker of them j 
 
 * becaufe there is no good Duty, which God 
 1 bound Adam to perform, but is comprehended 
 c and commanded in one of thefe : and there is 
 c no Sin we are bound to abftain from and eP 
 1 chew, which is not forbidden in fome of thefe 
 
 * Ten Words. It was above the Wit of Men 
 c and Angels to contain in fo few Words the 
 1 whole Perfection of our Duty to God and 
 
 * Man. 
 
 1 This Law is fo absolute, and doth fet out 
 
 * fo full and compieat a Righteoufnefs, that if 
 1 one could fulfil them all, he fhould be fully 
 
 * acceptable unto God, and need not fly to 
 1 Chrift to be his Redeemer *, for indeed this 
 
 * meeteth with all Sins, yea the firftand lead 
 c Motion : as Paul faith, that he had riot biomi 
 4 that Lufl (meaning the Motions of original 
 4 Concupifcence) had been Sitt 9 except the Law 
 I hadfaid. Thou JJialt not covet ^ &c. I 
 
A Compendious C<ttechi[m. 8j 
 
 I think what you have faid in this matter, 
 dear Father, doth well agree with what thisan- 
 tient learned Author faid fo long ago concerning 
 it. So that I obferve, tho there are many that 
 open their moutlas againft this pure moral Law 
 of God, yet the wife God hath in divers Ages fo 
 order'd matters by his divine Providence, that he 
 hath ftill feme ready to open their mouths in its 
 Vindication. 
 
 O blefTed be our holy and good God, for his 
 gracious Care of our Well-being ! that by his 
 divine Providence hath maintain'd this good Law 
 in the World for a Guide to our Lives, notwith- 
 fhnding all the Oppofition evil Men have made 
 againft it. 
 
 F. It is indeed a great Mercy that we can fay 
 with Samuel of old, Hitherto hath the Lord helped 
 M4-> i Sam. 7. 12. I now delcend to the fifth and 
 laft particular that I mention'd, as follows : 
 
 Arg. 5. Whatfoever Commandments of God 
 were only temporary (which were the Duty of 
 all the People of God in days part) the Scripture 
 giveth fufficient intimation' thereof, that it may 
 Be known. But no fuch intimation is given of the 
 Expiration of this hoiy Table-Law thereby : 
 Therefore I conclude it is far more excellent and 
 durable than all temporary Laws whatlbever. 
 
 5. If the two firft of the three Parts in the 
 Proportion be made appear, the third, I think, 
 muft needs follow, beyond all contradiction. 
 Pray, Father, proceed therefore to (hew the 
 Truth thereof. 
 
 F. Then I begin with the fir/t : That there is 
 in the Holy Scriptures fufficient intimation given 
 of all temporary Laws. 
 
 And this I prove firlt from the Excellency of 
 God himfelf, who is infinite in all Perfections. 
 
 But 
 
88 The Young Marfs Guide ; or, 
 
 But to remove the Authority that was once in any 
 of his Commandments, and not to give fufri- 
 cient intimation thereof, would be fo far below 
 fuch an excellent, wife, and faithful Creator, 
 that it would be below the Methods taken by 
 moil: of his Creatures here on Earth : For what 
 Man on Earth that keepeth Servants will Jet his 
 Mind be hidden from his Servants in any matter 
 in which he expe&s their Obedience ? The Cen- 
 turion told our Lord, Mat. 8. 9. / fay to this 
 Man, Go, and he goeth j and to another, Come, 
 and he cometh ; and to my Servant, Do this, and 
 he doeth it. Where obferve, tho they were rea- 
 dy to be obedient, yet there was no Obedience 
 iook'd for, without a Declaration of the Mind 
 of the Matter, in order to their Obedience: 
 And far be it from our holy, wife, and righteous 
 God to deal more unjufty with his Creatures, 
 than they do with one another *, either in ex- 
 pecting Obedience in any cafe which is not re- 
 veai'd to Mankind, or that they Ihould omit ob- 
 serving any of his former Precepts without fuffi- 
 cient notice of its Abrogation. And Mofcs 
 fpeaks plainly in this cafe, faying, Secret things 
 belong to the Lord our God, but thofe things which 
 are reveal 'd belong to its, and our Children for ever, 
 Dent, 29. 29. In which note, that which is not 
 reveal'd doth not belong to us. Then if any for- 
 mer Laws of God be now repeal'd, of which 
 there is no fofficient Revelation in the Word of 
 God,thofe Laws are not repeal'd to us: for as that 
 which is not reveal'd doth not belong to us, nor 
 are we concerted therein*, neither is it poftible 
 that any fhould know of the Repeal of any Com- 
 mand of God in former Ages, if God have made 
 no Difcoverv thereof in his Word : for the 
 Word of God is the Rule of our Life *, what it 
 
 commands 
 
A Compendious Catechijm. . 89 
 
 commands us to obferve is our Duty, what it 
 forbids us to do we muft forbear : for by the 
 Word we (hall be juflify'd or condemn'd. 
 
 I conclude then, that God hath made a fiiffi- 
 cient Difcovery of all repeal'd or abrogated 
 Laws, that no innocent Perfon may be con- 
 demn'd } for that would be an Abomination to 
 the Lord, Trov. 17. 15. And certainly the moft 
 (incere and innocent Perfon would not know 
 what to obferve, which is now the Will of God, 
 or what to forbear, which was once the Will 
 , of God, and commanded by the Lord to his 
 1 People (but is not now the Will of God, that 
 they ihould obferve) if there were not a clear 
 Difcovery thereof in the Ward of God. 
 
 2. But befides this we have the 
 Scripture in divers places affuring Rom. 4. n. 
 us of the Removal of Circumci- iCor^.xB, 
 fion and Sacrifices, the Difference l9 ' ~ al " *• 
 between Jew and Gentile in Meat ^ 4 ;* p ™ 
 and Drink, with the many Cere- * 5 \\. 
 monial Wafhings, &c. which they Q^ t q" 1.-26. 
 us'd, as belonging to the Prieftly ' ' I0 ". 1— 18* 
 Office of Aaron and his Suecef- .13.10-13. 
 ceffors : As alfo the Tabernacle and 
 Temple, as Places where Worfhip was per- 
 formed to God in an efpecial manner } Heb. 7. 12. 
 For the Priejihood being chang'd, there is made of 
 neceffity a Change alfo of the Law, viz. of ail the 
 Ceremonial Rites relating thereunto \ of which 
 fee the Margin : Which places of Holy Scrip- 
 ture being duly confider'd, will fully confirm 
 this firft Part of the Propofition mention d for 
 proof of this matter. 
 
 The fecond Part is, That no fuch Sufficient 
 1 cihmony is given in the Holy Scripture of the 
 Expiration of the Ten Commandment Law. 
 
90 The Toung Marts Guide ; or, 
 
 S. Sir, I think Mr. Ami and Mr. Libertine 
 do fuppofe there are divers Texts that free them 
 from the Obligation thereof ^ as, We are not un- 
 der the Law, hut under Grace, Rom. 6. 14. and, - 
 Stand fafi therefore in the Liberty wherewith Chriji 
 hath made yon free, Gal. 5. 1. From whence 
 they ftrongly argue for Chriftian Liberty, and 
 Freedom from the Bondage of the Law. 
 
 F. In the firft place I anfwer in the Dialed of 
 a very learned Author : If to break thefe holy 
 Laws be Liberty, I know not what is Licen- 
 tioufneis. But how can any fpeak of their Liber- 
 ty, whilft they are the Servants of Sin ? For Sin 
 is the Tranfgrcffion of the Law, 1 John 3. 4. as 
 hath been fhewn : and our Lord tells us plainly, 
 Whofoever committeth Sin is the Servant of Sin y 
 John 8. 34, Certainly it muft be a moft dreadful 
 and accurfed Liberty, for Men wilfully to wreft 
 themfelves from under the Government of God, 
 who is the Fountain of all our Happinefs ', and 
 put themfelves under the power of the Devil, 
 Who leads them captive at his will towards eternal 
 DefimBion, 2 Tim. 2. 26. And yet we have too 
 much ground to fear this is the State of too many 
 in this Nation, wherein Chriftianity is own'd in 
 Words, but very few have the Works of Chrif- 
 tians. 
 
 But I mail now labour to fhew thee that thofe 
 Texts they mention do not contain in them thofe 
 things which they fuppofe, and would perfuade 
 others to believe they do. 
 
 1. And firft I argue from their general life- 
 fulnefs Quiz., the Ten Commandments.) Our good 
 and gracious God, who made the Sun, Moon, 
 and Stars for the general Good of Mankind, 
 hath alfo made thefe ten moral Precepts of as old 
 a date as Man bimfelf. And as we have good 
 
 realoa 
 
A Compendious CaUchifm. 91 
 
 feafon to believe that God will not take from Man-' 
 
 kind thofe great Bleflings of the Luminarys of 
 
 the Heaven, fo we may fairly conclude, that 
 
 while God doth retain his gracious Benignity to 
 
 Mankind, he will never take from us here on 
 
 Earth fo great and univerfal a Bleffing as the ten 
 
 Commandments are (which univerfal Goodnefs 
 
 of them to all the Children of Men, I have (hewn 
 
 :hee already) And if Men will call it Liberty to 
 
 >e depriv'd of fuch ufeful Bleffings, they may 
 
 account it a Liberty to be depriv'd of corporeal 
 
 Light, that they might never fee the things of 
 
 this World j or to be detain'd from Food, that 
 
 they might not have the trouble of feeding their 
 
 Bodys. But wife Men would account fuch a 
 
 flate very miferable : And as Light and Food are 
 
 good, fo the faithful Servants of the Lord of old 
 
 have efteera'd the Commandments of the Lord, 
 
 far better than fuch earthly Enjoyments, PfaL 
 
 19. 10. & 1 19, 72, 93,98,111,131. Jobl$A2. 
 
 2. In the fecond place take notice, very learned 
 and worthy Authors have given better and more 
 rational Expofitions of the foremention'd Texts. 
 Concerning the flrft of them, vi't. We are not 
 tinder the Law, but under Grace, Rom. 6. 14. 
 jiugujlin faith, c The Law made Man guilty in 
 * commanding, not in helping \ but Grace helps 
 1 every one to be a Doer of the Law. This 
 Learned i\uthor was far from the Opinion, that 
 thofe Men are of, who think this Text frees us 
 from the obferving the moral Law, becaufe it 
 faith, We are under Grace; for he underftands 
 the moral Law fliew'd Men their Duty, the Neg- 
 lect of which was Sin, for which the Law con- 
 demn'd •, and that by Grace only we are ca- 
 pable of doing thofe Dutys which we could by- 
 no means do without it. And I find Chryfofiom % 
 
 Jlmbrcfe, 
 
g2 The Toung Matfs Guide ; or, 
 
 Ambrofe, Oftander, Fains, TheaphylatJ, and Tho\ 
 
 mas Aquinas, all (cited by a Learned Judicious? 
 
 * Expofitor) to agree with Aujtirk 
 
 * Wilkt. in his Opinion on this Text. Pe-\ 
 
 c t ter Martyr faith, c That both by 1 
 
 ^ Grace in Chrift our Sins are not imputed, and* 
 
 in him our Obedience, tho imperfed, is ac-- 
 
 cepted. And again, The Fathers had the AF 
 
 fiitanceof Grace- to walk in Obedience 
 
 to the Law. And the Apoftle Paul (who tells 
 us, By the Law is the Knowledg of Sin, Rom. 3. 
 20.) adds in the very next words to thefe- under 
 Confideration, What' then ? Shall we fin, becaufe* 
 we are not under the Law, but under Grace ? God 
 forbid j Rom. 6. 15. So that this Text can do 
 no fervke to their Caufe. And I am verily per- 
 fuaded, Gal. 5. 1. will be altogether ufelefs to 
 them : And that will appear, if we confider, 
 
 1. In the firft place, that their Interpretation 
 of it cannot be the Intent of the Spirit of God 
 in it } becaufe if we take their Senfe of it, viz.. 
 That Chrift hath fet Men free from all thofe 
 Rules of Righteoufnefs, then it follows, they are 
 fet at liberty todoallUnrighteoufnefs. But the 
 contrary is evident from the whole Syftem of 
 the Do&rine of Chrift and his Apoftles. 
 
 2. But farther, we may plainly find^ it is not . 
 fpoken of the holy moral Law, but of Circum- 
 cifion, and all thofe Ceremonys, which are de- 
 clared to be remov'd out of the way by Chrift : 
 for the Apoftle immediately adds. Behold I Paul ■ 
 
 fay unto yon, that if ye be circumcis y d, Chriji flail j 
 profit you nothing, &c. Gal. 5. 1,4. So that I 
 hope thou wilt fee thefe Texts (jo not anfwer the 
 End of thefe Men, that ufe them as Weapons 
 to fight againft the great and excellent origin;' 
 Law of Heaven. 
 
ji Compendious Catechifm. 9 j 
 
 5. Father, I thank you, I do fee thefe Texts 
 ire infuffcient for their purpofe : but they have 
 one more which they are very confident is im- 
 pregnable •, and that is where the Apoftle faith, 
 if the Minijiration of Death written and ingra- 
 ven in Stones was glorious, fo that the Children 
 of Ifrael could not fiedfafily behold the Face of Mo- 
 les /*r the Glory of his Countenance, which Glory 
 was to be done away, &c. zCor. 3. 7. Here are 
 thofe Laws fpoken of, that were written and en- 
 graven in Stones, and the Glory that attended 
 that Adminiftration which was to be done away. " 
 And again, ver. 1 1. If that which is done away 
 was glorious, much more that which remaineth is 
 glorious. And further, ver. 12, 13. We ufe great 
 Plainnefs of Speech, and not as Mofes, which put 
 'a Vail over his face, that the Children of Ifrael 
 could not fiedfafily look to the End of that which 
 is abolijbd. From all which, they conclude all 
 thofe Laws (Table- Laws and all) wherewith Mo- 
 fes was concern'd, are drove away and abolilVd, 
 and that they need take no notice of them. 
 
 K O my Son, I could tell thee a fad Story 
 concerning that part of the Word of God, re- 
 lating to my felf:, for I had almoft fallen into 
 that dreadful Gulf of fpiritual Blindnefs, by- 
 reading thofe parts of the holy Scriptures, for 
 want of due Confideration. For reading there 
 of fomething written and engraven in Stones, 
 and of fomething done away, I prefently took it 
 for certain that it was the Table-Laws were done 
 away *, and there were two Caufes why I thought 
 fo : 1. Becaufe fome People faid fo ', and 2. Be- 
 caufe I did think it mufc be the Matter written 
 and engraven in Stones that was done away. 
 And if 16, 1 concluded then it muft be the Matter 
 of the Ten Commandments, that was done away 
 
 not 
 
94 The Young Man's Guide ; or, 
 
 not remembring that any other Laws were ever 
 written on Stones, but thofe Laws. But how un- J 
 fafe fuch Conclufions are, I mall ' now endea- * 
 vour to fliew thee from divers Confiderations. 
 
 i. For that then the moft ufeful Laws would ^ 
 be taken away, that ever were in the World " 
 (as hath been ihewn) and by that means God I 
 would lofe much of his Honour \ and Men would \ 
 lofe much of the Benefit which God was willing j 
 to beftow on them. 
 
 2. The Mifchiefs that might thence fuddenly 
 enfue •, for if lb, Men may ferve and worfhip A 
 the Creature, and refufethe Creator as the only I 
 true God: nay, they may make Idols of their ■ 
 own Works, and blafpheme the true God, work Jj 
 their whole Lives, and never keep one Sabbath \ j 
 Children may difhonour Parents, and Men kill , 
 each other, lie with their Neighbour's Wife, I 
 ileal each others Goods, accufe each other fallly, 
 and follow all covetous Practices. And what a 
 dreadful World would this be to live in, if this I 
 were allow'd ? 
 
 S. My honoured Father, pardon me for giving J 
 you a little interruption by the way, for I do j 
 fuppofe you have more to fay in this cafe : But I 
 you know they tell us, they do not at all plead \ 
 for thofe things you now fpeak of, only they de- ] 
 ny thefe Laws being in force, as given by Mo- 
 fes; but they own the fame things, as fpokea by 
 Chriil and his Apoftles. 
 
 F. My Son, itisnhe Matter, not the Meflen- i 
 ger we are (peaking of. If they will allow the I 
 Matter of the Ten Commandments to be Duty, \ 
 then let them not contend againft it ^ and let ■ 
 them allow alfo that it is of Authority from Gcd : j 
 and then great part of the Contention is ended, ' 
 For fuppofe I (hould be really indebted to any 
 
 M- 
 
A HomfenMOits Latechipn. 95 
 
 Man an hundred Pounds, for which I (hould be 
 fued at Law ; and on my Trial in Court I fhould 
 confefs I ow'd indeed an hundred Pounds, which 
 I received of his Son, or of his Servant ', but I 
 did not owe an hundred Pounds receiv'd of him- 
 felf, feeing but one hundred Pounds was deman- 
 ded of me: I cannot fee what good fuch a Plea 
 would do me \ I fuppofe I fhould be judg'd to pay- 
 as much as if I had acknowledge to have re- 
 ceiv'd it of his own hand. The Matter before 
 us in reality is this, namely, when God had by 
 his own Voice confirm'd the moral Law at 
 Mount S/W, and given Mofes and 
 the Prophets CcmrniJlions from Mat. $.17,20. 
 Heaven, for a long time, to per- 19.17,19. 
 
 fuade the People to yield Obe- 7« 12. 
 
 dience thereunto, and they Hill 22 -33>37* 
 rebel'd ', at the la ft he fent his John 54 5,47 » 
 own Son, and he (the Son) fent 7« 1 ^ 1 7« 
 
 his Apofties to confirm the heaven- Rom. 3. i?.' 
 ly Authority of that Royal Law, 7.7.&12.22.' 
 which was Man's Duty from the 8. 7, 8. 
 beginning of the World, and will 
 be to the end thereof. 
 
 3. Now to proceed : Confider how abfurd it 
 would be to allow the Apoftle fo exceeding great 
 Authority, viz,, to diflblve that great Work of 
 God, with fo flight an Intimation, which the Al- 
 mighty God had wrought with fo great an Ope- 
 ration *, that is to fay, feeing it was confirm'd 
 by the Voice of God, attended with Multitudes 
 of holy Angels, in the prefence of more than 
 Fix hundred thoufand People, with the great ap- 
 pearance of Thunder and Lightning, &c. And 
 ihail we imagine that the Apoftle includes this 
 Law when he ipeaks of fomething done away 5 
 
 1 Cor. 4, 1, 2. 1 Tbiff.b 1 4. without telling 
 
 us 
 
96 The Toung Man's Guide ; or, 
 
 us he intends this Law, or any Authority for fuch 
 a purpofe ? But in clivers places quite contrary, 
 as in the Margin above. Tho I do not queftion 
 the Apoftles Authority in any matter wherein 
 they wereallow'd of God fo to doj but they 
 claim no Authority but from him. 
 
 5. But pray, Father, were there any other 
 Laws written upon Stones befides the Ten Com- 
 mandments ? 
 
 F, Why, were there no account in Scripture, 
 of any other Laws written or engraven on 
 Stones, yet thefe could not poflibly be intended 
 herein, becaufe (as hath been (hewn) it neither 
 can agree with the Nature of God, nor with the 
 Nature of this holy Table Law, that they fhould 
 be done away -, neither doth any word in the 
 Text in hand con drain us fo to underftand it : 
 For it was not the Matter of the Ten Com- 
 mandments, that (hone fo glorioufly to their bo- 
 dily Eyes •, but it was the Face of Mofes, which 
 Glory was to be done away, ver. 7. MofesV Face 
 Jhone, that Aaron and the Children of Ifrael were 
 afraid to come nigh him, Exod. 34. 29, 30. But 
 it did not (hine always. 
 
 5. But, my honour'd Father, is not the Admi- 
 niftration fpoken of, as well as the Admini- 
 strator ? 
 
 F. Yes, my Son, it is fo : But then the Ad- 
 miniftration is fpoken of, to (hew the Honour 
 and Excellency of the 'Adminiftrators*, firft, of 
 Mofes, and (econdly, of Gofpel Minifler?. The 
 Glory of the firft he (hows to be very great, 
 from that Honour which God did gracioufly be- 
 flow on him, manifefted by caufing his Face to 
 (Line in that molt excellent manner ', .and yet the 
 true Gofpel-Adminiftration is more excellent : 
 and therefore he argues, the Administration (that 
 
 is* 
 
A Compendious Catechifni. §f 
 
 is, the Serving) being more excellent* the Ad- 
 miniftrators, viz.. the Servants, mull needs ex- 
 cel alio. m m , . *, . . A •_ 
 
 This is the main and chief Defign of the Apo 
 file in this place ; and that the Adminiftratioii 
 of the Servants of God now doth excel the Ad- 
 miniftration of them that were employ'd in the 
 Services of God in that day, he doth (hew from 
 divers Arguments : 
 
 i. For that the Adminiftration of that time 
 was a Minifiration of Death, ver. 7, 8. but this 
 is a Minifiration of the Spirit, ver. 9. that of 
 Condemnation, this of Righteoufnefs. That is to 
 fay, the former did contain a pure and perfect 
 Account of the whole Will of God, as to the 
 Duty of all Mankind, viz.. to fear God and keep 
 his Commandments, which is the whole Duty of 
 Man, Ecclef. 12. 13. and fo became ithe Mini- 
 firation of Condemnation and Death \ not from 
 any Imperfeftion in it felf, for the Law of the 
 Lord is perfect, Pfal. 19. 7. but from that Cor- 
 ruption and Imperfection that is in Mankind, oc- 
 calion'd by Sin, which had weaken'd and cor- 
 rupted our Nature, that we had thereby loft 
 thofe pure Principles with which we were made,, 
 and could not arrive at thofe pure Pra&ices* 
 which our holy God requir'd in his holy Table- 
 Law ; for the Commandment was ordain* d unto 
 Life, Rom. 7. 10. The Man that doth thefex 
 things fhall live by them y Rom. 10. 5. The Doer* 
 cf the Law Jhall be jnftifyd, Rom. 2. 13. The 
 Weaknefs of the Law therefore was thro thft 
 Flefti, that it could not juftify us ', that thro out 
 own evil corrupt Nature we could not attain that 
 Perfection which was requir'd therein : there- 
 fore God Tent his Son (in our Likenefs) in the 
 •Likenefc gf finful Fleft, ajwj (who being a Sacri- 
 
98 The Toung Matfs Guide ; or, 
 
 fice) for Sin condemned Sin in the Flefh, that the 
 Right eonfnefs of the Law might be fulfil' d in m, 
 ,-who walk not after the Flefli, but after the Spirit, 
 Rom. 8. 3,4. For he hath made him to be Sin 
 for tu,who knew no Sin, that we might be made the 
 Right eoufnefs of God in him, 2 Cor. 5. 21. The 
 Intent of which is (as I humbly fuppofe) there 
 was a neceftity that this holy moral Law of God 
 muft be kept by Mankind ', no corrupt Sinner 
 was able to do it, and therefore the whole 
 World became guilty before God > Rom. 5. 19. 
 But God being rich in Grace, and not willing 
 that any fhould perifli, fent our bleffed Redeemer, 
 the perfect Son of God 7 and the true Son of 
 Man, who came not to deflroy the Law (as 
 fome unreafonably fuppofe)* but to fulfil it in 
 our Nature, to deliver us who believe in him 
 from the condemning Power of the Lawj fo 
 that there is now no Condemnation to them that 
 are in Chrift Jefos, who walk not after the Flejb, 
 but after the Spirit, Rom. 8. I. That he might be 
 jufly and the Jitfiifier of hm that believeth in Je~ 
 fw, Rom. 3. 26. Thefe Titles therefore of tha$ 
 Mmiftration, affign it the more Force and Power, 
 as well as Purity ', that it was fo pure, that it 
 could not give licence to the leaft Defilement b^ 
 Sin *, and ib powerful, as to kill and condemn 
 all Sinners, that obey'd not all and every one of 
 thole Divine Precepts. But then notwithltanding 
 all this, the Gofpel-Adminiftration doth excel, 
 in fbme material and fubftantial matters. It is 
 therefore call'd the Minijlration of the Spirit* 
 and of Righteonfnefj, for thefe following Reafons. 
 1. Of the Spirit y becaufe it came with more 
 vifible Appearances of the Spirit, exercis'd by 
 Chrift and his Apoftles, in cafting out many 
 Devils, in healing many Difeafes, and divers 
 
 tnira- 
 
A Compndious Cutechifm. 99 
 
 miraculous Gifts, of Tongues, &c. Heb. 2. 4. 
 
 2. I /came with Power, by the Holy Ghoft, 
 ' on a!! them that believ'd it. Therefore the Apo- 
 
 ftle was not aftiam'd, becaufe to them that be- 
 \ it was the Power of God, &c. Rom, 1.16. 
 i it came to thofe at Theffalonica, not in 
 Word only, but in Power, and the Holy Ghoft, 
 r &c. 1 Theft 1. 5. And \o to thefe Corinthians, 
 Te are manifefily declared to be the Epijile of 
 Chrifl mhiiflei * d by us, written not with Ink^ but: 
 with the Spirit of the living God ', not in Tables 
 of Stone, but in flefijty Tables of the Heart, 
 2 Cor. 3. 3. 
 
 3. The Prcmife of the Spirit to all the Chil- 
 dren of God, made long ago, 3W2. 28. was 
 now vifibly fulnTd in this Miniftration, Atts 2* 
 16, 17,18,33. That now God hath given the 
 Holy Spirit to them that obey him, A£h$. 32. 
 Therefore tho the Glory of " Mofes was great, 
 yet the Gofpel-Minifters Glory in this refpeft 
 is greater, feeing there are fuch excellent Mani- 
 feitations of the Spirit attending it. Note alfo, 
 it is cali'd a M'rnijlration of Right eoufnefs, not: 
 for that there was, any Unrighteoufnefs in the, 
 Miniftration of Mofes, but becaufe the Gofpef 
 declares more plainly the Righteoufnefs^ which: 
 God hath provided, to compkat that which was 
 wanting in Mankind : That we might be made. 
 f( rfetl by the Lord Jefus Chrifi, who is made of (jod 
 unto us Wifdom, Right eoufnefs, &c. i Cor- 1. 30. 
 The Scripture doth declare this as the Righieouf- 
 neis of God, Rom. 1. 17. & 3. 21, 26. & 10. 3. 
 *jfe. that Righteoufneis which God hath gra- 
 ciouOy provided, and appointed for our Juftifl- 
 cation, by Jefus Chriit ', of which I have fpoken 
 already. This was indeed more darkly held 
 fortji in that Miniftration, in ail thofe Offerings 
 
 £2 iot 
 
ioo The Young Man's Guide ; or, 
 
 for Sin, that were made by the Authority of 
 God, as an Appendix to the moral Law, ihewing 
 the need of an Atonement to be made for the 
 many Sins Men committed againft God, every 
 one of which was a Tranfgreition of the Law, 
 i John 3. 4. And thefe Offerings, which were 
 Types of Chrift, indeed are abolifli'd •, which 
 lfrael could not look to the end of, becaufe of 
 that Vail of Ignorance which was upon their 
 Hearts j and will be, until they (hall turn unto 
 the Lord : and then that Vail (hall be taken a- 
 way ? 2 Cor. 3. 16. Thofe of them that have 
 turn d, fo as to believe in the Lord Jefus, have 
 feen already ^ and they that ihajl fo turn as to 
 believe in him hereafter, fhall fee that all thofe 
 Offerings and Walhings, &c. were but as a 
 Schoolmafter to bring them to Chrifl, Gal. 3. 24,25. 
 But after Faith is come, we are no more under 
 that Schoolmafter, for the Lord is that Spirit* 
 •viz.. he is full of the Holy Spirit, and gives it 
 forth to his : And where the Spit it of the Lord 
 is, there is Liberty (not a Liberty to break the 
 holy moral Law of God, but a Liberty or Free- 
 dom from that Blindnefs of Mind) For we all 
 with open face beholding as in a Glafs the Glory of 
 the Lord (viz,, by Faith in the Gofpel-Revela- 
 s lion) are changd into the fame Image from Glory 
 f? Glory (viz.. from one degree of Grace to ano- 
 ther, j Grace maketh a glorious Change in the 
 Soul, frau^g i t a fter the Image of Chrift ', but 
 this is not ail bought at once, but we are to 
 grow in Grace, 2 iw 3. x g # mt o a perfect Man, 
 unto the meafure of the 2>^ Hre of the Fdnefs of 
 Chrifi, Eph. 4. 13. Such Fm»»Cs of Grace as 
 may fit us for Glory with Chrift at his coming. 
 But thUis wrought by the Spirit of the J,ord ' f 
 $*$, (he Spirit helping the Minifters to preach* 
 
 and 
 
A Compendious Cttechifm. 101 
 
 and us to underftand the Word •, and working 
 with the Word in oar Hearts, until it hath fub- 
 du'd our Corruption*;, and fram'd our Minds ac- 
 cording to the pure Mind of God, reveal'd in his 
 holy Table-Law : that we may be able to fay (in 
 our meafure) asChrift, I delight to do thy Will, 
 O my God *, yea y thy Law is within my Heart, 
 Pfal. 40.8. Jer. 31. 31, 33- Heb. 8. 8, 10. 
 Which is a New-Covenant Blefiing and Duty. 
 
 5. I fee, dear Father, it is not enough to read 
 the Scriptures *, for many have often read this 
 Text of Scripture (as alfo, I fear, many other 
 places) and never knew the Mind of the Spirit 
 of God therein. 
 
 F. To read ! No. Tho Reading be a great 
 Duty, yet if Perfons do not fearch the Scrip- 
 tures, as Chrift direCteth, John 5. 39. they may 
 read long enough, and be little the better. It 
 was therefore a very ufeful Queftion, which Phk 
 lip put to the Eunuch, Afts 8. 30. Vnderfiandejl 
 thoh what thou readefi ? See ver. 31, 39. com- 
 par'd with Mat. 7. 7. And if all were as willing 
 to be inftru&ed as he wss, no doubt but many 
 might now learn thofe things they know not, as 
 certainly as he learnt the Chriftian Religion. 
 But now I (hall proceed to give fome Anfwer to 
 thy Queftion concerning other Laws written in 
 Stone. Tho I have labour'd to ftiew thee the 
 Words under confideration do not conftrain us 
 to fearch after them, yet had the Controverfy 
 lain there, I humbly fuppofe we may find other 
 Laws written on Stones : for we find, when 
 Mofes had been rehearfing divers Matters in the 
 Book of Deuteronomy, from chap. 14. to ch.ap.27* 
 as Meats clean and unclean, the Year of Releafe 
 to Debtors, Firftlings, the Priefts and Levitcs 
 Pue, Gtys of Refuge, Rules or Laws belonging 
 
10 2 The Young Man's Guide : or, 
 
 to War, of Expiation, ofRayment, Birds-nefts, 
 Building, Sowing, Plowing, Baftards and hea- 
 thens excluded the Congregation, Divorce, Le- 
 profy, of SHpes, raifing Seed to another, Firfl- 
 Fruits, Tythes, &c. In Chap. 27. 1, 2, 3. we 
 read, Aad Nlofes and the Elders of Ifrael com- 
 manded the People, j dying, Keep all the Command- 
 ments which I command yon this day. And it jhall 
 be on the day when ye Jhall pafs over Jordan, that 
 then Jbalt Jet thee up great Stones, and plaifiir 
 them with Plaijier j and thou Jbalt write upon them 
 all t'ae Words of this Law. And ver. 8. And thou 
 Jbalt write upon the Stones all the Words of this 
 Law very plainly : Which was done as Mojes the 
 Servant of the Lord commanded \ Jofi.%. 31, 
 32, 34, 35. Jodiua wrote there upon t\:?. Stones a 
 Copy of the Law of Mofes. And afterwards he 
 read all the Words of the Law, according to all 
 that is written in the Book of the Law. There 
 was not a Word which Moles commanded^ that 
 Jofhua read not before all the Congregation ;cf IC- 
 r*e\, &c. So that I think we may fairly con- 
 clude here were many Ceremonial Laws written 
 on Stones, tho not engraven in Tables of Stone 
 with the Finger of God, as the Ten Command- 
 ments were, yet written on Stones by Joflma y 
 according to the Commandment of Mofes the 
 Servant of the Lord. But mark, they were thofe 
 that vere written in the Book of the Law : See 
 Jojh. 8. 30, 3 1. But this Anfwer I have now given 
 more to (atisfy thy Curiofity, than of any ne- 
 ceffityi f° r I have before (hewn, that what is 
 fmd to be done away, is the Glory that was on 
 the Face of Mofes, which fignify'd the Honour 
 of his Miniftry : which Honour is now fo far ex- 
 ceeded by theGofpel-Miniftry, that the Honour 
 of that Service feem'd to difappear, by the 
 
 bright 
 
A Compendious C&techifm. ig^ 
 
 bright (Lining forth of the glorious Gofpel -Stars, 
 Rev. i. 20. in drift's right Hand, after Chrifts 
 Afanfion ; as well as by the Appearance of John. 
 Baptift, John 5. 32, 35. (before Chrift appear'd) 
 who was a burning and a fhining Light in his day 
 and time. The reafon of this Glory is fpoken 
 of before.. This Scripture therefore being right- 
 ly underftood, makes nothing for thepurpofe of 
 Mr. Ami or Mr. Epicure. 
 
 S. Sir, I am very well fatisfy'd with the 
 Sanction of all the ten Precepts, and defire e- 
 very Man and Woman in the World would 
 fo fearch the Scriptures and all other Helps, 
 whereby they might difcover the fame divine 
 Excellency in them, as you have (by the Care 
 and Labour you have ufed) fnewn to me } for 
 which I return you hearty thanks, and do intend 
 to live (by the help of the Grace of God) in fuck 
 Conformity thereunto, that you may by Expo 
 rience find you have not labour'd in vain. 
 
 F. My Son, I am glad to hear thy good Re- 
 folution, and alfo that thou dependeil on the 
 Mlftance of the, Grace of God } for our Suffi- 
 ciency is from him, John 1 5. 5. and of our [elves 
 (without his Aid) we can do nothing, 2 Cor. 3. f« 
 And therefore, tho thou doft well, my Son, to 
 fliew thy gratitude to thy Father, yet be fure 
 to render the chief Praife and Thanks to our 
 good God, from whom alone I do heartily ac- 
 knowledgto have received all the Power and 
 Wifdom, whereby I have been help'd in this 
 and ail the good that ever I did. Be fure always 
 to keep in mind the things that I have faid : 
 Watch therefore and pray, that thou may ft never 
 fall into Temptation, but mayft be kept by the 
 Power of God to Salvation j which is my hum- 
 We fi^usfi Jo God for thee. Amen, 
 FINIS. 
 
A 
 
 Threefold Dialogue, 
 
 Concerning the 
 
 Three Chief Points 
 
 In Controverfyamongft 
 
 PROTESTANTS 
 
 In our DAYS. 
 v r% 
 
 I. Whether the Holy Scriptures do prove 
 the Doctrine of Free Grace, or Fie 
 
 IJ. Whether Believers, or Infants-Baptifhi,. 
 be the Ordinance of Chrift ? 
 
 III. Whether the Seventh, or Firft Day of 
 the W 7 eek, be the Sabbath of the Lord ? 
 
 Deliver'd in a familiar Stile, eafy for eich 
 Capacity to underftand. 
 
 By Philotheos. 
 i - - - ■ » - - 
 
 It was needful for me to mite mto you^ and exhort 
 you j that ye fionld earnefiiy contend for the F i 
 which was once deliver d unto the S aim s^ Jud.v.:, 
 
 London^ Printed ia the Year 17C& 
 
O) 
 
 THE 
 
 EPISTLE 
 
 TO THE 
 
 Impartial Reader. 
 
 Chriftian Reader, 
 
 IN this fmall Piece thon wilt find fomething 
 worthy of thy Confideration at leaft, and 
 that thou wilt impartially confider the par- 
 ticular Matters herein contain d (according 
 to the Capacity God has given thee) is that which 
 is requird of thee : and if any Light may wrife 
 thence for the good of thy Soul, take heed thou 
 doji not flight it *, for the Author can appeal to 
 the Searcher of Hearts, that he had no other end 
 in writing it than the Honour of God, the Ad- 
 vancement of Truth, and the Good of Souls. 
 And let thefe be the main and only Ends of thy 
 reading the fame *, and who knows what Fruit may 
 then (by the Blcfing of God) fpring from the 
 Labours of one of the meaneji of thofe whom 
 God hath gracioufly call'd to publick Service in 
 his hottfe ? h Z I 
 
4 The Epiftle to the Reader. 
 
 / do not fuppofe it will fiop the Mouth of eve- 
 ry captions Caviller *, but this I would fay in the 
 Praife of it : 
 
 Firfl, & i s on thofe Subjects that have been 
 very often controverted, and are therefore needful to 
 be known, that juch Controvcrfys might be ended. 
 
 Secondly, It is fo [mall, that it may be eafily 
 purchased and retain d irt memory. 
 
 Thirdly, It is done as fincerely to manifejl 
 Truth as my Capacity would ferve, efpecially to 
 comprize fo copious Matters in fo fmall a Com- 
 pafs. Therefore what is of Truth, do not reject 
 it ^ and what appears thy Duty, do not negletl it : 
 if thou wouldfi obtain the Pearl of greateji Trice, 
 then read and judg it without all Prejudice, 
 
 One thing note, that whereas the Difcourfe is 
 fuppoi'd to be between a Presbyterian of that Part 
 of Great Britain call'd Scotland, and an Englifh 
 Baptifi : The Letter P is fet for Presbyterian, 
 and the Letter B/^Baptift. 
 
 Thefe being related inthefleJJ;, and the North 
 Britain Merchant having Bufinefs at London, 
 coming to fee his Kin f man, thus began. 
 
(5) 
 
 A Threefold Dialogue, con- 
 cerning the Three Chief 
 Points in Controversy a- 
 mongfl Protejlantf, in our 
 Bays, &c. 
 
 Trcsbytman. jf~^S O U S I N Thorny how 
 g * doft thou do, and thy 
 1 . Wife? 
 
 Baptlfi. ^*^ I thank thee, Coumi 
 William, I am glad to fee thee, we are in Health, 
 bleffed be God for it *, ^vhen caraeft thou to 
 Town ? How go Cafes in your Country ? Do 
 you all like the Union ? 
 
 P. Thou haft ask'd two Queftions at once, 
 and I fliall anfwer the laft firft : As to Matters 
 with us in that Cafe, I am griev'd to think of it, 
 there are fome Perfons that feem not to be willing 
 to enjoy the Blefiing of Union with you here, 
 that is fo very advantageous to us all. 
 
 B. Truly it is great Pity any Difcontent fhould | 
 be in any at this time, in the Proteftant Nations, 
 when we have fo excellent a Queen upon the 
 Throne, who fofincerely defires the Good of ad 
 her Subjects , and fo great an Enemy abroad, 
 who fo earneftly endeavours the Deftruftion of 
 A 3 us 
 
6 *A Threefold Dialogue. 
 
 us all - 7 and I wifli that thole, who diflike the 
 Union, be not greater Friends to France than to 
 their own Nation. 
 
 P. I am greatly afraid they are fo, and it i 
 much to be lamented that any Ihould be both fo 
 unwife and unfaithful, as to favour the implaca- 
 ble Enemys of the whole Protectant Intereft. 
 And now I would anfwer your other Queftion, 
 viz. When I came to Town ? and I have been in 
 London about three Weeks- 
 
 B. How ! what three Weeks in London, and 
 not come till now to fee fo near a Kinfman ! Pray 
 what is the Matter ? I could not have done Co by 
 you, if I had come (b near your plaee of Abode. 
 
 P. Why truly, Coufin, it is even fo} and I 
 had like to have gone home, and not have feen 
 you at all •, for I am greatly difTatisfy'd in my 
 Mind concerning fome Notions I hear you have 
 embrac'd. 
 
 B. Pray, Coufin,' tell me what it is that I 
 have embrac'd that hath fo difturb'd your Mind ; 
 and I fincerely promife you, if I have receiv'd 
 any Notion that is contrary to the Mind of God, 
 reveal'd in the Holy Scriptures, as foon as it ap- 
 pears to me fo to be, I will readily renounce all 
 fuch Notions : for the Word of the Lord is the 
 Standard of Truth, and what will not hold 
 good, when try'd thereby, is not worth embra- 
 cing, but will appear Wood, Hay and Stubble, 
 when try'd, and will be burnt up, i Cor. 3. 
 11 15. 
 
 P. Ay, tell you ! I came on purpofe, and fliall 
 be glad if I can turn your Mind from theie things, 
 which are (by abundance of People) accounted 
 pernicious Errors. 
 
 B. Many People accounting them fb, is no 
 proof that they are Errors 5, for the Chriftian- 
 
 Religion 
 
Of Free Will and Free Grace. 7 
 
 Religion was every where fpoken againft in St. 
 Paul's Days, and yet he boldly declar'd, Jtts 
 28. 22. That after the way which they cali'd He- 
 re fy-> f° worjhipd he the God of his Fathers. And 
 'tis very obfervable, that thofe very Perfon9, 
 that cali'd the Apoftle Paul's Doctrine Herefy, 
 own'd and allow'd the things that were written 
 in the Law and the Prophets, Aths 24. 14, 15. 
 &2<5. 22. & 28. 22, 23. to have God's Authori 
 ty : And the Doctrine of the Apoftle (which the? 
 hated and fpake againft) was not contrary to, 
 but very well agreeing with, and provable by 
 thofe very Writings which they profefs'd to al- 
 low as the Word of God. But Truth cannot 
 well be known from Error without Trial \ then 
 difcover my Errors by the Holy Scriptures, it 
 I have any, that I may be delivet'd from them ; 
 for St. James faith. Jam. 5. io^ 20. // any of the 
 Frofejfors of Chriftianity do err from the Truth ^ 
 
 and one convert him he Jhall fave a Soul from 
 
 Death, &c. From whence obferve : Firft, It is 
 poflible for thofe that profels Chriftianity to err* 
 and the Thoughts of this (hould make us humble 
 and cautious not to judg too rafhly, without good 
 consideration. Secondly, I obferve it is theDu^ 
 ty of Chriftians to help thofe that are out of the 
 way, and a)fo to hear what is faid, and try it by 
 the Word of God. 
 
 P. Then do thou hear what I have to fay 7 for 
 I hear that, 
 
 ifl. Thou denieft the Doctrine of Free-Grace* 
 and owneftthatof Free- Will. 
 
 2/y. Thou denieft Baptifm to Infants, and doft 
 only allow it to Believers. 
 
 3(y. Thou denied our Sunday (or firft Day of 
 
 the Week J to be the Chrtftian Sabbath, and 
 
 cwneflonly. the Jews Sabbath (or Seventh Day) 
 
 A 4 to 
 
8 A Threefold Dialogue. 
 
 to be now obferv'd. Thefe things are fo contrary 
 to the Doctrine of our learned Divines, that I 
 am vex'd at my Heart to think that any of my' 
 Relations fhouid receive them } and if I cannot 
 change thy Mind, never exped: me to come to 
 fee thee any more. 
 
 B. I am forry to fee you in fuch a Pailion, and 
 fhouid be very unwilling tolofe your love *, and 
 yet I dare not deny the things that I profefs to 
 own and pradife. I fhall be willing therefore to 
 give you a faithful Account of what I believe, 
 and the Reafons of my fo believing. Fir/t then, 
 As to the Do&rine of Free Grace, I thank God 
 for the knowledg of it, which I have believ'd I 
 think near forty Years, and hope (thro Grace) 
 to live and die in the Belief uf it : And yet I 
 will not deceive you, I know that Opinion 
 which I call Free Grace, many call (fa If] y) Free 
 Will, fligmatizing us with Reproaches, as if 
 we thought we could fave our felves, and had 
 power of o;ir felves to do what we would, and 
 as if we fuppos'd we could merit Heaven by 
 what we do } when, on the contrary, we are 
 always ready to acknowledge with the Apoftle, 
 That we are not fufficient of our felves to think 
 any thing as of our felves, but our Sufficiency is of 
 Cod, 2 Cor. 3. 5. And as Chrift hath taught us, 
 Luke 17. 10. We are unprofitable Servants; we 
 have done (very imperfe&ly) that which was our 
 Duty to do. 
 
 1\ How ! Do you not fay you are able to con- 
 vert your felves, and (confequently) to fave 
 your felves ? 
 
 B. No •, we neither lay, nor think any fuch 
 thing, but give all the Glory of our Conversion, 
 and of our Salvation to God alone, and acknow- 
 kdg all the Power and VVifdom we enjoy, nay 
 
Of Free Will and Free Grace* $ 
 
 all our Time and Strength, Food and Raiment, 
 and all the Comforts, Blefiings and Benefits we 
 • receive in Soul and Body, is flowing from the 
 ( Fountain of Free Grace •, only we are efteeming 
 that Fountain to be fet wider open than many 
 . fuppofe it is : for whereas they think it is open'd 
 but to a very few, we believe it is open'd to all 
 Mankind, who do not wilfully rejed: the Ten- 
 ders of Free Grace. 
 
 P. O poor deluded Creature ! Dofl: thou think 
 if God had a kindnefs for all Mankind, he were 
 not able to work fo powerfully on all Men, that 
 rone of them could withftand his Call ? 
 ' B. I do not at all queftion the Almighty Power 
 of God, neither am I under any Delufion, as 
 ihall appear, unlefs you will deny the Word of 
 God to be true. God doth not always exert, or 
 put forth the Might of his Power, in all Works 
 that he defireth to have done, but a&eth toward 
 Mankind (whom he hath made rational Crea- 
 tures) according to all his Divine Attributes con- 
 jun&iveiy, vit. his infinite Wifdom, Goodnefs, 
 Holinefs, Faithfulnefs, Omnifcience, Power and 
 Righteoufhefs, being movd by his own Goodnefs 
 and tender Mercy (which is over all his Worh) 
 Pfal. 145. 9. His Wisdom hath found and pro- 
 vided Means, that his Banifiid may not be expel'd 
 from him , 2 Sam. 14. 14. yet he is of purer Eyes than 
 to behold Evil, viz, with Approbation, Hah. 1. 13, 
 Whofe Eyes run to and fro^ beholding the Evil and 
 the Coed, Prov. 15. 3. There is no Darknefs, 
 where the Workers of Iniquity can hide themfelves, 
 Job 24. 23. Vet he is Long-fufferirig, not willing 
 that any Jhoidd pcrifiy 2 Pet. 3. 9. Therefore will 
 the Lord wait, that he may be gracious, Ifa. 30.18. 
 bt4t hath faid, My Spirit Jhall not always Urive 
 with Mm, Gzn.6, 3. Therefore he will appear 
 
lo A Threefold Dialogue. 
 
 fo juftand righteous, That he will render to every 
 Man according to his Deeds ; To them who by 
 patient Continuance in Well-doing, feek for Glory* 
 and Honour, and Immortality, Eternal Life : 
 But unto them that are Contentious, and do not 
 obey the 1 ruth, but obey Vnrighteoufnefs, Indigna- 
 tion and Wrath, Tribulation and Anguifi, upon 
 every Soul of Man that doth Evil, of the Jew 
 firfl, and alfo of the Gentile. But Glory, Ho- 
 nour and Peace to every Man that worketh Good, 
 to the Jew firfl, and alfo to the Gentile ', for there 
 is no refpetl of Perf'ons with God. Rom. 2. 
 £-— -ii. 
 
 P. Now thou hail: difcover'd thy felf to be a 
 rank and notorious Workmonger, for who but 
 fuch an one would fpeakat this rate ? 
 
 B, Hold a little, and confider who it is that 
 you condemn *, it is not me, but the fincere Ser- 
 vants of God, that were the immediate Meffen- 
 gers of his Mind and Will, both in the Old 
 and New Teftament, who were infpifd with 
 the Holy Spirit of God : and therefore in cen- 
 tring and condemning me, your hard Speeches 
 reflect on the Spirit of God, for what I have 
 fpoken are his own Words : And the Lord will 
 one day convince all Perfons of alJ their hard 
 Speeches, which ungodly Sinners have fpohn again (t 
 him, Judei5» Pa-rdon the Expreffion, I do 
 not call you an ungodly Sinner ; only, pray 
 note it, the Spirit of the Lord calieth them fo 
 that revile the Spirit of God, in fpeaking againft 
 him and his Word. But we may obferve how 
 far Zeal for Notions receiv'd will carry Men (yea 
 Profeflbrs) as we may fee it did thofe Jews a- 
 mongii whom the Apoftle Paul preachd, Who 
 were fill'd with Envy, and fpake againji thofe 
 things which were fpohn by Paul, contradiBing 
 and blafchcmingt Afts*3-4S' ?• * 
 
Of Free Wiii and Free Grace. 1 1 
 
 P. I hope thou wilt not compare me to them \ . 
 they were prepoiTefs'd with talfe Notions, and 
 barden'd again ft the Dodrine of Chrift, and. 
 his MefFengers. 
 
 B. It is very true, this was the Caufe, vtk. 
 a Frepoficfilon of Error, and therefore Truth- 
 could not enter. And I befeech you to take heed r 
 it be not your own Cafe^ for where Perfonsare 
 prepoflTefs'd with Mr. Calvin s Opinion, they are 
 very unwilling, and indeed very unfit to lend an 
 impartial Ear to the Soul- reviving Doctrine of 
 the Free Grace of God to Mankind in general. 
 
 P. I have told thee before why I cannot re- 
 ceive that Dodrine, viz.. Bccaufe it is not ac- 
 complihYd. And now I demand of thee one In* 
 fiance, in all the Holy Scriptures, of fome one 
 thing which God defir'd to have done, which he- 
 did not efted by his Power. 
 
 B. I do not know but I might produce forty 
 Inftances. of that Nature, if need requird j bur 
 take a few at prefent. 
 
 But firft let us come to a certain Determina- 
 tion of tbe Means, by which we ihall decide 
 the Controverfy, 
 
 P. I will have no other Means to decide it but 
 the Scriptures, and'inthem plain Texts, or found 
 Arguments from them. 
 
 R. i clelire no bitter Means to be determin'd 
 by. i/t. Then, the firft Inftance I offer is the 
 old World, with which his Spirit ftriv'd, and 
 yet they did not repent, nor did the Lord exert 
 his Almighty Power to change them*, and yet 
 was Co deiirous that their Hearts and Lives 
 nVuld have been change!, that he deftroyd them 
 with a Flood, becaule they would not be re^ 
 form'd, and fav'd juft AW?, the only righteous 
 Man in the whole World* Geth 6. 3. & 5. 8. &. 
 7- & 2. The 
 
12 A Threefold Dialogue. 
 
 2. The next Inftance (hall be the Nation of 
 Jfrael, that God was pleas'd to feparate forhi-m- 
 fetf, to be to him a peculiar Treafure, above all 
 the Nations of the Earth, Exod. 19. 5. but they 
 rebell'd, and they waited not for his Counfels, 
 JPfal. 106. 13, yet God did not take hold of them 
 by bis Almighty Power, and turn them by his 
 irrefiftibie Strength and Might, tho he was fo 
 ddirous of their turning to him, that he fent 
 all his Prophets , rlfing early and fending them, bc- 
 caufe he had Pity on his People, and on his Dwd- 
 ling-place, 2 Chron. 36. 15. And when they 
 would not be perfuaded, the Lord lamented 
 
 their Cafe, faying, PfaL 81. 13 16. O that 
 
 my People had hcarken'd unto me, and Ifrael had 
 tvalk'd in my Ways. And Chrift wept over Je- 
 ntfalem, faying, Luke 19. 42. // thou hadjl 
 Jin own, even thou, at leaft in this thy Day, the 
 things that belong to thy Peace, but now they are 
 hid from thine Eyes. God is certainly true and 
 faithful, StzDeut. 15.28,29. and Chrift is fin- 
 cere, without the ieai't Hypocrify ', and there- 
 fore I think the Lord did' heartily defire their 
 Happinefs, tho he did not exert his Almighty 
 Power to accompliiliit. 
 
 3. The third Cafe I (hall offer to your Con- 
 federation, is the dealing of God with Sinners in 
 our Days, in that he is Long-fuffering to us ward, 
 not willing that any jioidd ptrtfi, but that all 
 jfml'd come to Repentance, 2 Pet. 3. 9. and yet 
 he doth not exert his Almighty Power to force 
 all Men to repent. But becaufe his Goodnefs 
 doth not lead them to Repentance, they are trea- 
 furing up to themfelves Wrath againft the Day of 
 Wrath, and Revelation of the right lous Judgment 
 $f Cod ', who will render to every Man according 
 to his Deeds, Rom. 2. 4, Si & Behold here are 
 
 three 
 
Of Free Will and Free Grace. i j 
 
 three general Cafes very full, I think, to the 
 purpofe *, and many particular ones might be 
 found, if need requir'd. But I think thefe may 
 be fumxient, here being fo many plain Texts 
 that will afford fo great a number of Arguments, 
 to (hew, that there are many things which God 
 ■defireth might be done, which nevertheless are 
 not forcibly accompiilh'd by his Almighty 
 Power. 
 
 P. I confefs thefe things are fitting our Con- 
 fideration. But now let me hear what found Ar- 
 guments you can raife from thefe Premifes. 
 
 B. That I (hall very willingly do. 
 
 Arg. I. If God hath commanded fome Men 
 to do that which hath not been done by them } 
 then God hath defir'd fome things to be done, 
 which he hath not effe&ed by his Almighty 
 Power. But God hath commanded fome Men 
 to do that which hath not been done by them. 
 Ergo, God hath defir'd fome things to be done, 
 which he hath not effected by his Almighty 
 Power. 
 
 Arg. 2. If God hath fmcerely lamented over 
 fome People, becaufe they have mifs'd the At- 
 tainment of Happinefs •, then God hath defir'd 
 fbme things to be done, which he hath not ac- 
 complifh'd by bis Almighty Power, But God 
 hath fmcerely lamented over fome People, be- 
 caufe they have mifs'd the Attainment of Hap- 
 pinefs. Ergo, God hath deCnd fome things to be 
 done, which he hath not accomplifhd by his Al- 
 mighty Power. 
 
 Arg. 3. If fome Perfons have been cleftroy'd 
 for rebelling againfv God, that might have ob- 
 tained Blelt;ngs, in obeying of God 5 then God 
 hath defir'd ibme things to be done, which he 
 hath not accomphfh'd by bis Almighty Power. 
 
 But 
 
14 A Threefold Dialogue. 
 
 But feme Per fens have been deflroy'd for re- 
 belling againft God, that might have obtain'd 
 Blefiings in obeying of God. Ergo, God 
 bath deflr'd fome things to be done, which 
 he hath not accompliih'd by his Almighty 
 Power. 
 
 P. I (hall retain this Argument no longer : I 
 fee it is very plain that there are Tome things 
 which God defiretb, which he doth not exert 
 bis Almighty Power to accompli fh •, and there- 
 fore it may be pcfiible, that God may defire 
 the Salvation of (ome Perfcns that are not fav'd. 
 But where the Minds of Perfons are rentw'd^and 
 they are brought to believe with a true and fa- 
 ving Faith * 7 that is done by the Power of God* 
 Th'sis very plain : for the. ApofileiW praying 
 for the Saints at Ephcfus, faith, Eph. i. 18 — 20. 
 TI32 Eyes of your Vnderftanddng being enl'ghter/d, 
 
 that ye may knew what is the exceeding Great 
 
 refs of his Tower to us ward who believe , according ' 
 to the Working of his mighty Power which he 
 wrought in Chrift^ when he ralsd him from the 
 jDea:^ eve. From whence I infer, that whom- 
 ever doth notdifcern the mighty Power of Gcd 
 in the Converfion of a Sinner (and bringing hun 
 to become a Saint) was never yet eniighter/d 
 truly in his Underilanding. 
 
 B. I do heartily agree to your Inference \ and 
 to this Word of the Apoftle to the Church at 
 EphtftU) agreeth well that other Saving of 
 the fame Apoftle to the fame Church} We are his 
 iVorkmarjfrip) created in Chrift Jefas unto good 
 Wcrh'j Eph. 2. 10. and to the Church of G?- 
 rinth^ 2 Cor. 5. 17. If any Man be in Chr'<ftj 
 he is a new Creature (or a new Creation, as the 
 Original will bear.) It is a great Work to 
 create a Man, which none can do but God ■> fo 
 
 is 
 
Of Free Will and Free Grace. 1 5 
 
 is it to create the New Man, and God defer- 
 veth the Glory of the Work of Creation in 
 both Cafes. 
 
 But then we ought to take notice of the Me- 
 thods God doth take in the Works which he 
 doth by his mighty Power. In the beginning, 
 when God created the Heaven and the Earth, 
 the Earth was void of all rational Beings ^ that 
 as there was none to oppofe the Work of God, 
 fo there was none to ad at the Command or 
 God : for where no Creature is, it is impoftible 
 there fhould be the Ad: of any Creature. Then 
 our Almighty Creator fpake Heaven and Earth 
 into Being alone, by the Power of his Word} 
 and by that Almighty Power, of our great 
 Creator, he gave all Creatures Power, each one 
 (both rational and irrational) to be adive, ac- 
 cording to their feveral different States and Or- 
 ders wherein they were plac'd : and therefore 
 tho Man were at the firit brought forth imme- 
 diately by the powerful Word of God, yet 
 when Man had once a Being, we fee no more 
 Men created after that manner } but our Al- 
 mighty, Juft and Good God, gave Mankind his 
 Command, to be fruitful^ multiply, and replemjb 
 the Earth, Gen. 1.27. & 9. 1. and with the Com- 
 mand, a Power to perform it. That tho Man- 
 kind be not now brought forth by the imme- 
 diate Word of God, as our Father Adam was *, 
 yet there are none amongfi: Mankind (at this 
 very day) that can deny the Appearance of the 
 Almighty Power of God, in their Creation : 
 for tho God hath not now proceeded (as in the 
 beginning) to create every Man without means 
 us'd for that end *, yet it is by the Almighty 
 Power of God, that the means us'd becometh 
 effi&ual : And every Man^ that is now born into 
 
 the 
 
 r j 
 
1 6 A Threefold Dialogue. 
 
 the World, hath the fame Caufe as the Pfalmift 
 had, to cry out with an holy Joy and Admira- 
 tion (at the Thoughts of the Almighty Power 
 God us'd in his Formation) / will pralfe thee, 
 for I am fearfully and wonderfully made ! Mar- 
 vellous are thy Works, and that my Soul knoweth 
 right well, Pfal. 139. 14. Read aifo ver. 15, 16. 
 The like may we lay in the Formation of the 
 New Man, it is wrought by means which God 
 hath direded unto, and commanded Sinners to 
 obferve j and our gracious, righteous and faith- 
 ful God hath direded to us proper means to pro- 
 duce the new Birth in our Souls (if rightly us'd 
 as tie diredeth) by his Power accompanying it. 
 As for the producing the natural Birth (or Body) 
 form'd and fram'd by his Almighty Power, it is 
 not for want of the Almighty Power of God, 
 in the iMeans lent for the Conversion of Sinners, 
 that fo many go without Converilon •, but became 
 they refft the Holy Gho/l, Ads 7. 51. and are 
 iaying to God, Depart from us, m 'define not the 
 know'U'Jg of thy iVays, job 21. 14. 
 
 P. How can thefe things be? Can the Crea- 
 ture withiland the Creator, and hinder** hat he 
 would accomplish by his Almighty Power i 
 
 B. You have feen plainly already, Gcd hath 
 deiir'd many things which have not been brought 
 to pais ^ and the Caufe why they were not ac- 
 compliih'd was in the Creature, and not in the 
 Creator : not that the Creature is able to (land 
 againit the Almighty Power of the Creator, to 
 prevent what the Almighty God is refoLv T d to 
 do \ and therefore when God is refolv d to de~ 
 iiroy a Citv, Ma lion, or Perfon, none can de- 
 liver out of his Hand. But while God was gently 
 drawing them by the Cords of Love, yet would 
 they not foilow him \ tho he fent his Prophets 
 
Of tree Will and Free Grace. 17 
 
 a long time, Hof. 11.4,7. and at laft his Son, 
 
 Mat. 21. 33 43. and invited them kindly \ 
 
 yet they would not hear, but made their Hearts 
 like an Adamant-Stone, &c. Zach. 7. 12. Tho 
 Light (in an excellent manner and meafure)s*w?;<? 
 into the World, by our Lord Je fits Chrift^ John 1. 
 4, 5. yet they would not come to him thai they might 
 have Life, Chap. 5. 40. And the Fault was not 
 in God, but in themfelves, for that they lovd 
 Darknefs rather than Light, heiaufe their Deeds 
 were Evil, Chap. 3. 19. 
 
 P. But had God wrought on them by his Al- 
 mighty Power, the mult have fubmitted. 
 
 B. True, and fo they were fore'd to do, when 
 the great and mighty God came againft them to 
 deftroy them. But in the Cafe we are fpeaking 
 of (tho the Lord defires it might be done) he 
 doth not exert his Almighty Power to do it, as 
 I have already (hewn, (1.) Concerning the old 
 World. (2.) The Jews, ihz chufen of God a- 
 bove all. Nations, rind, (3.) concerning the Ge- 
 nerality of the Inhabitants of the Nations in our 
 Days. And if it were nor too tedious and pro- 
 lix, I could here much inlarge. Confkier the 
 Metaphor which I have us'd, and the Simily in 
 Creation of Mens oodys, and of the new Cre- 
 ation : both are accompliin'd by the ufe of means 
 (as hath been noted.) If then it appears that all 
 the Bodys are not born and brought forth, which 
 God hath defir'd fhould have been born and 
 brought forth, and the only Caufe was a wilful 
 ncgled: of the means dire&ed to for that End j 
 then we may as fairly conclude, tho God de- 
 fires more may be born again, yet it may not 
 be done, if Peribnsdo wilfully neglecft the means 
 that God hath dircfted to for that end. But 
 the former will appear to be true j ergo, the lat- 
 ter will fairly follow. P. Make 
 
iS A Threefold Dialogue. 
 
 P. Make appear if you can, that God defied 
 any Bodys might have been born, which were 
 not. 
 
 B. Arg. i. If God defir'd that to be done 
 which he commanded to be done, then it ap- 
 peared to be true. But God defir'd that to be 
 done which he commanded to be done : Ergo^ it 
 appeareth to be true. 
 
 Arg.2. If God flew a Perfon for not ufing 
 means for that End, then it was his Defire it 
 ifcould have been done. But God flew a Perfon 
 fot not ufing means for that End : Ergo, it was 
 his Defire it fliould have been done. See the 
 Cafe concerning Onan^ Gen. 38. 8, 9, 10. 
 
 P. How doth it appear God commanded it. 
 to be done ? 
 
 B. It may appear a Command of God for 
 of Authority from Gcd) 
 
 1. For that it was the Command of a Father, 
 whom God requireth Children to obey, Epb. 6. i* 
 
 2. This was fuch a Father, who was afterwards 
 declar'd (by the Spirit of Prophecy) to be a 
 great Governor, Gen. 49.8,9, 10. 
 
 3. For that God flew him for not obferving 
 that Command, Gen. 38. 10. 
 
 4. For that this part of the Mind of God 
 (then known and obferv'd by fome in that Day, 
 tho we have not any account fo early of its In- 
 stitution) afterwards was more fully and openly 
 made known to his own People Ifrael^ by Mo* 
 fes, Deut. 25. 5,6,7,8,9, io. patting the fame 
 into a Law, with the penalty of perpetual De- 
 famation to thofe that refus'd to obferve it. 
 
 And here (by the way) note what a fliort 
 account we have of the Mind of God, made 
 known to Mankind in the early time of the 
 World, in divers Cafes. % t 
 
 (1.) That 
 
Of Free Will md Free Grace. i g 
 
 (i.) That glorious Gofpel-Truth (on which 
 depended the Bleffing of the Comfort of the 
 Faithful) namely, Chrift Jefus being lent to 
 break the Power of Satan. Pray note it, what 
 account have we for a long time of it, more than 
 the Saying of God to the Serpent, Gen.$. 15. 
 1 'will put Enmity between thee and the Woma-i, and 
 between thy Seed and her Seed : it fiall bniife thy 
 Head^ &c. 
 
 (2.) Sacrifices were known by Cain and Abel 
 to be a Duty, Gen. 4. 3, 4. yet we read not of 
 any Inftitution for them in thofe early days. 
 
 (3.) The Sabbath is aliow'd by mamv learned 
 Dodors to have been from the beginning the 
 . Duty of all Men , and yet the mod account we 
 have of it then, is, that God rejledon the fevintk> 
 Day from all his Work which he had made : and 
 God blejfed the Jeventh Day and fanflified it, 
 Gen, 2. 2, 3. And after, At the End of Days 
 (by which fome underltand the lad of the 
 Days of the Week) Cain and Abel went to fa- 
 crifice, Gen. 4. 3. And then all we have of the 
 Authority of God yet made known concerning 
 it, is, 1. The Example of our Creator. 2. The 
 Bleffing and the San edification put on it: And, 
 3. The Example of Men. But not a plain Com- 
 mand concerning its Obfervation, till ffraets 
 time j to whom he gave the Bleffing of the 
 Knowledg of his Statutes above other Nations, 
 Pfal. 147. Ip,20. 
 
 P. I confefs whatibever God hath made known 
 as his Mind to be obferv'd by us, that we are 
 oblig'cl to do. If therefore you can ftiew me by 
 the Scripture, that God hath commanded Men 
 to convert themlelvcs; then Ifhall readily grant, 
 we are to perform the Work as our Duty. But if 
 the Scriptures declare the gracious and free Pro- 
 
 mifes 
 
20 J Threefold Dialogue. 
 
 mifes of God, that be will do it ', then we are 
 to wait on the L/rd, to receive converting Grace 
 as bis Siefling. And that the latter is true, pray 
 hear what God feith, Ez.ek. 36. 26, 27. A new 
 Heart alfo will I give you, and a new Spirit will 
 J put within you ♦, arid I will take away the fiony 
 Heart out cf your Flcfl), and I will give you an 
 Heart of fflgjfr ; and I will put my Spirit within 
 you, and catife yen, to walk in my Statutes ; and ye 
 pall keep my Judgments, and do them. The Bief- 
 fing here prornis'd, is certainly true Convention. 
 J>* O how fweeta Harmony hath the Word 
 of God iiflt ! And how pleafant is the Know- 
 ing of the Truth ! The Prbmites of God are 
 th^ Ground or Foundation of our Confolation, 
 that in waiting for his Grace in the way of Duty, 
 we ihalJ have Grace fufficient : But we muft 
 make ufe of the Grace beftow'd. You know 
 the Talent not improv'd turns to a fad accounr, * 
 Mat, 25. 28, 29, 30. And the Apoftle Paul 
 ^iid befeech the Church at Corinth, that they 
 rcceiv'd not the Grace of God in vain, 2 Cor. 6. 1. 
 Thus the Grace of God and the Duty of Man 
 do meet together, and fweetly embrace each o- 
 ther, in the Converfion or a loft undone Sinner. 
 It is true, we cannot convert our felves *, and 
 therefore have need of the Grace of God : and 
 as true, that the Grace of God is given in the 
 way of Obedience ', and therefore our Duty is 
 requir'd. The fame almighty, good, and faithful 
 God, that promis'd to give Jfrael a new Heart, by 
 the lame Prophet calls on them to make ufe of 
 thejneans he gives them, by which it may be 
 done : Repent, and turn from all your Tranf" 
 
 greffions C afl away fivm yon all your Travf- 
 
 grejfions, whereby ye have tranjgreffed, and make 
 yon a new Heart and a new Spirit *, for why will 
 
 K 
 
Of Free Will and Free Grace. 2 1 
 
 ye die> O Houfe of Ifrael ? Ez,eh 18. 30, 3 r. 
 'And he gives them a powerful and prevalent Mo- 
 tive, faying, ver. 32. / have no pleafure in the 
 Death of him that dieth, faith the Lord God : 
 wherefore turn your f elves, and live ye. The Work 
 here commanded, is to be converted * 7 the Mo- 
 tives are very weighty, viz. the Mercy and 
 Juiticeof God. 
 
 t. Mercy, in that God gracioufly declareth he 
 hath no pleafure in the Death of thofe Sinners 
 that will go on in their Tranfgrefiions till they 
 perifii ^ and therefore gives them .gracious Invi- 
 tations to turn and Live. 
 
 2. Juftice, in that notwitManding all this, 
 there was no other way to fave them from dying, 
 but by turning from their Tranfgre (lions. 
 
 So that you fee plainly, by the Scripture, that 
 tho we may have firm Hope that it fha!l be 
 done, becauie God hath promis'd to do it *, and 
 therefore may wait on him, to receive converting 
 Grace as his Blelling : yet the way wherein we 
 are to wait, is the way of Obedience to all his 
 Requirements. And this Work we are to per- 
 form as our Duty : which Work God will ena- 
 ble all thofe to perform that are fmcerely wait- 
 ing on him, and feeking to him for it. 
 
 P. How prove you that ? 
 
 B. By the Holy Scriptures. Fir/1, This very- 
 Text affords Argument enough to prove it, if 
 there were no more: But befides this, abundance. 
 of other Scriptures prove the fame thing. 
 
 P. How do you iuppofe you can prove what 
 you fay from this Text ? 
 
 B. By thele following Arguments, grounded on 
 the Truth and Faithfulnefs of God j which we 
 a^e fure remains firm for ever. 
 
 Arg % 
 
22 A Threefold, Dialogue. 
 
 Axg. i. If our faithful God hath commanded 
 all impotent Sinners to be converted, then he is 
 willing to give Grace fufficient for that Work, to 
 all thofe that feek to him for it. But our faith- 
 ful God hath commanded all impotent Sinners to 
 be converted : Ergo, he is willing to give Grace 
 fufficient for that Work, to all thofe that feek 
 to him for it. 
 
 Arg. 2. If our true God defires all loft Sinners 
 fliould be fav'd, then he is willing to give fuf- 
 ficient means to fit for Salvation, to all thofe 
 that feek to him for it. But our true God de- 
 fires all loft Sinners fliould be fav'd j Ergo he is 
 willing to give fufficient means to iit for Salva- 
 tion, to all thofe that feek to him for it. 
 ^ Arg. 3. If our true, and righteous, and gra- 
 cious God, lays them under the grievous penalty 
 of- perilLing, in cafe they are not converted *, 
 then he is willing to give Grace fufficient to con- 
 vert all thofe of them that feek to him for it. 
 But our true, righteous, and gracious God lays 
 them under the grievous penalty of perifliing, in 
 cafe they are not converted : Ergo, he is willing 
 to give Grace fufficient to convert all thofe of 
 them, that feek to him for it. 
 
 All this, I think, fairly Mows from this Text : 
 and there are many others which fpeak to the 
 fame purpofe. 
 
 P. What other Texts have you, which you 
 think will prove it ? 
 
 B. Abundance, both in the Old and New Tef 1 
 tament, but I (hall (for brevity fake) only men- 
 tion a few of them. 
 Ifa. 1. 2 — 4. Arg. 4. If our faithful Gcd doth 
 $. i« — 4. complain fincerely becaufe of Sin- 
 Rom. 10. 21. ners rtfufing Grace, then he is wit- 
 Mat. 23. 37. jj n g t0 gj ve fufficient Grace to all 
 
 thofe 
 
Of Free Will and Free Grace. 23 
 
 thofe that feek to him for it. But 
 
 our faithful God doth complain 
 
 fincerely becaufe of Sinners refu- 
 sing Grace : Ergo, he is willing to 
 
 give fufficient Grace to all thofe 
 
 that feek to him for it. 
 Arg. 5. If God hath, by his 
 
 Son and Servants, perfuaded and 
 
 exhorted Men to feek fufficient 
 
 Grace, then he is willing to give 
 
 fufficient Grace to all thofe that 
 
 feek to him for it. But God hath 
 
 by his Son and Servants perfuaded 
 
 and exhorted Men to feek fuffi- 
 cient Grace : Ergo, he is willing 
 
 to give fufficient Grace to all thofe 
 that feek to him for it. 
 Arg. 6. If our faithful God hath 
 
 promis'd fufficient Grace to all 
 thofe that feek it of him, then he is willing to 
 give fufficient Grace to all thofe that feek to 
 him for it. Bar our faithful God hath promis'd 
 fufficient Grace to all thofe that feek it of him: 
 Ergo, he is willing to give fufficient Grace to all 
 thofe that feek to him for it. 
 
 Arg. 7. If all things are ready on God's part 
 to make all returning Sinners eternally happv, 
 then God is willing to give fufficiefft Grace to all 
 thofe that feek to him for it. But all things are 
 ready on God's part, to make all returning Sin- 
 ners eternally happy : Ergo, he is willing to give 
 fufficient Grace to ail thofe that feek to him 
 for it. 
 
 Confider thefe feven Arguments well, with all 
 the Parts of Holy Scripture cited in the Margin -, 
 and I hope the Eyes of your Understanding may- 
 receive Light, to difcern that the Opinion I 
 
 have 
 
 Hof.i 1.2,3,4, 
 7. Ifa. 55.6. 
 Prov. 4, 5-7. 
 Zeph. 2.1 — 5. 
 "Mat.5.20,33, 
 Heb4.14.--16 
 Dent. 4. 29. 
 2Chron.i$.2. 
 Prov. 1. 23. 
 Amos 5^. 4, 6. 
 Mat. 7.7--11. 
 Luk.ii.$~i3. 
 Heb. 11. 6. 
 Ifa. 55. 1-7. 
 Prov.S.i~io. 
 Mat.22.1-10. 
 
 11. 28. 
 A£ts 3 .26. 
 Rev. 22. 17. 
 John 7. 37. 
 
24 4 Threefold Dialogue, 
 
 have embrac'd about the univerfal Love of God 
 towards Mankind, isio far from being properly 
 term'd Free-Will (in the fenfe as many take it 
 to be) that nothing can more manifcft the Free- 
 nefs and Riches of the Grace of God ', and not 
 only (b, but alio his Righteoufnefs, in that he 
 requires no more of Men than he is willing to 
 enable them to do, if they feek to him for Help, 
 as he hath directed them ; and his Faithful nets, 
 in that he is walling to perform all his gracious 
 Promifes, to all that fincerely wait for him \ who 
 will (of his ow T n free Love and 
 Pfal. 84. 11. Goodnefs) give Grace and Glory t 
 Ho f. 13. 9. anL i 710 g 00c [ tfcvg w :// fa with- 
 Prov. 1.24-3 1 hold from them thgfrwalk uprightly. 
 Rom. 1. 28. Sq that tbe iCa af and Means of 
 
 $ 2"" 11 " mens Salvation is of the free Grace 
 of God '■) but mens Deftruc'rion is 
 of themfelves, in that they defpife his Goodnefs. 
 
 P. I confefs, if this be the Opinion that is 
 charg'd with the odious Names of Free-Will, 
 Workmongers, &c. I cannot fee fo much occa- 
 sion for it, as is fuppos'd by many that have zea- 
 loufly warn'd others againft it, as grievoufly per- 
 nicious, if not damnable. .-..'.-? 
 
 B. It is not ftrange, that you hear the Truth 
 of God evil fpcken of in- thefe day? 111 which 
 Evil doth fo much abound : tor it was fo in for- 
 mer times. In Ifalah's time they did not love 
 the Truth, but [aid to the Seers, fee not 1 and to 
 the Prophets, prophefy not unto its right things &c. 
 Ki. 30. 10. And as then, fo in the latter days, 
 byreafon of falfe and perniciom pettr tries, the 
 way of Truth JJjall be evil jpoken of, 2 Pet. 2. 1, 2. 
 And jude tells us, Jude 10. they Jpcak evil of 
 thofe things which they how not. 
 
 And 
 
Of Free Will and. free Grace. 25 
 
 And the Thoughts of this may caufe you to 
 take care you are not too rafh in judging any 
 Do&rine upon fame only, without examining it 
 by the Word of God \ for here you now fee 
 your great miflake in this one point. We were 
 reprefented to you, as if we thought we could 
 do every thing in Chriftianity by our own 
 power •, whereas in truth we f iy, of our felves 
 we can do nothing^ 2 Cor. 3.5. In God we live, 
 wove, and have our beings Acts 17. 28. You 
 were inform'd, as if we thought we had no need 
 of the Grace of God, to help us in our Dutys \ 
 when indeed we believe we can perform no one 
 Duty without ir. 
 
 You thought we had too light an efteem of 
 Free Grace, and that your felves efteem'd it 
 highly •, when indeed the Difference (as to the 
 high Efteem of it) lies on our fide. For where- 
 as you efteem it free only to a very few, we do 
 efteem the Freenefs and Riches of Grace to be 
 fuch, that it is given freely to all Mankind, who 
 do not wilfully rejed the Tenders of Grace, and 
 that for a long time too. And furely this is the 
 Doctrine only that advances the free and rich 
 Grace of our infinitely gracious God. 
 
 P. Well, weil j fay no more about this mat- 
 ter. Whatever I have formerly thought or faid 
 concerning the evil of it, was from Fame, and 
 not found Judgment. If thou hadft n) worfe 
 Opinions ihan this, we fhould agree very well : 
 For indeed the moil, excellent Notion of Free 
 Grace is, that it freely offers Relief and Salva- 
 tion to all Men, that do not bafely and foolilhly 
 reject it. 
 
 Tiie Second Doctrine confiderd. 
 But what wilt thou fay to the Tecond thing of 
 chlfpake? B 1$ 
 
2& A Threefold Dialogue. 
 
 Is it not a cruel and grievous Doctrine, to 
 deny the Ordinance of Baptifm to harmleis and 
 innocent Infants ? 
 
 B. No, I humbly fuppofe, there is no more 
 Cruelty in it, than to deny them other Ordinan- 
 ces of the Houfe of God : For what advantage, 
 would it be to me, to be let in at the gate of a 
 Prince or Nobleman, and when I am there, may- 
 riot eat any of his Meat, or drink any of his 
 Drink, or be warm'd by his Fire ? Thus do 
 you deal with poor harmleis and innocent In- 
 fants. 
 
 P. Explain thy Meaning: How make you 
 this appear ? 
 
 B. Why in the firfl: place, I account the 
 Church of God, which is made up of true Be- 
 lievers, to be the Houfe of God, i Tim. 3. 15, 
 2. I account the Ordinance of Baptifm as the 
 Door, at which Perfons rightly qualify 'd enter 
 into the Houfe of God, the King of Kings, and 
 Lord of Lords, Epkz.ig— 22. 3. I account the 
 Bread and Wine in the Lord's Supper to be Meat 
 and Drink, that all who dwell in this vifible 
 Houfe of God may partake of, 1 Cor. 10. 16, 17. 
 But this you will not allow thefe harmlefs and 
 innocent Infants, tho you would have them bap- 
 tiz'd. 4. I compare the Gift of the Holy Ghofr, 
 to Fire, becaufe it appear'd fo at the firft, Alls 
 2. 3. and is ufeful to purify Believers, 2 Tbejf. 2. 
 13. and they, did receive this Blefling by Prayer 
 
 with laying on of Hands, Act's 8. 14 19. And 
 
 this is order'd to be clone by the BiPnop, when 
 they come to years of Difcretion, here in the 
 Church of England^ and not in Infancy. And 
 not by them only, but many of your own Mi- 
 irifters have written about it, and argu'd for it 
 very zealoufly : as you may find in a Book writ- 
 ten 
 
, Of the Subjetf of Baptijhi. 27 
 
 ten by one Jonathan Hanmer, Anno 1657. call'd 
 An Exer citation upon Confirmation, licensed by 
 Jofeph Caryl, the 24th of the 6th Month, 1657. 
 (I mention the time, that you may know they 
 were your Minifters, for the Nation you know 
 was then under the Government of your Friends) 
 And Mr. Baxter writes a large Epiftle in its 
 Commendation, and fo do feveral others *, as 
 G. Hughes, Ralph Penning, &C And Mr. How, 
 on the perufalof it, writes thus to the Author: 
 4 Sir, I have at length p?rus'd vour Papers, to 
 
 * my very great content and Satisfaction, and do 
 4 here return them with my hearty thanks for 
 
 * your Labour herein j and doubt not but the 
 
 * Church of God, when it comes to enjoy the 
 c Benefit of them, will find caufe to thank $[od 
 4 too, and toblefs God for you, who did in m i r !i 
 4 Mercy (as I truft) guide you to this Uuiier- 
 
 * taking, &c. 
 
 And Mr. Baxter concludes his Epiftle with an 
 earned Requeft to all the godly Ministers of 
 thefe Nations, c That they would take this mat- 
 c ter into their ferious Confideration, whether; 
 4 God do not offer you by the hand (faith be) 
 4 of this Reverend Brother, the very Key that 
 4 muft let us into Unity and Reformation. 
 
 P. Well, I do not doubt but the Book was 
 written and own'd by our Friends : But what 
 is in it that will ferve for your purpofe, jwjc. to 
 vindicate your Denial of Infant-Baptifm ? 
 
 B. What is in it, fay you! O abundance 
 more than my intended Brevity will permit me 
 to take notice of. For the whole Defign of the 
 Book is to [hew the Invalidity of Infant-Baptifm, 
 to fit them, when grown, for Church-member- 
 ilup, without iorae further proceeding, whereby 
 they make appear their embracing the Do&rine 
 B2 of 
 
i2o 'A Threefold Dialogue. 
 
 of the Gofpel, by fome Ordinance adminifter'd 
 to them (after they arrive at years of Under- 
 ftanding) by which Adminiftration they are 
 made Members of the vifible Church of Chrift. 
 He faith, pag.y^ 74. € The thing is not fri- 
 c vial, but of very great weight and concern- 
 4 ment 5 as that whereby Perlbns are admitted 
 c unto full Memberfhip, and fo confequently, 
 4 that whereupon the right Conftitution of the 
 
 * Church of Chrift doth much depend, &c. 
 ? a & 37> 3& he quotes the Waldenfes^ faying, 
 
 4 Whofoever being come to Ripenefs of Years, 
 4 receiv'd not the Promife of the Gifts of the 
 4 Holy Ghoft, fuch they did receive for the 
 c Confirmation of their Faith, by Prayer and 
 4 Impofition of Hands. 
 Pag. 40. c Whatfoever they have attain'd by 
 
 * the Induftry of their Parents or by the 
 
 4 Miniftry of the Church, that they themfelves 
 4 may freely, and of their own accord profefs 
 
 * all thofe things before the whole Church, to 
 
 * their own Salvation, in the Celebration of the 
 
 * Rite of Impofition of Hands : which being 
 ' done, they are confirm'd. 
 
 ? a i- $7- c That the baptized in Infancy, when 
 
 * grown up to Years of Difcretion, if they ei- 
 4 ther offer themfelves willingly, or offering 
 
 * themfelves, cannot give a fatisfa&ory account 
 
 * of their Faith and Manner of Life, unto the 
 
 * Church for their Admiiiion, are to continue 
 4 and to be left in that Condition, without en- 
 
 * joying anv farther Privilege : For their effec- 
 c tual and fun joining unto the Church, mult 
 
 * be an Aft of thti own *, to which, that it 
 4 may be oulv perform'd, 'tis requifite that they 
 4 therein be free and voluntar , as alio fitly 
 c quality 'd. Without the latur, the Church's 
 
Of the Subject of Baptifm. *f 
 
 Act in admitting them would be unwarran- 
 table, they not proceeding herein according, 
 to the Rule of the Word : and without the 
 former, the Ad of the Perfons fo offering them- 
 felves would be invalid, and of no force, as to 
 the thing intended, viz.. Communion, and the 
 Benefit accruing thereby, whereunto the Con- 
 fent of the Perfons is chiefly requifite, which is 
 not truly fuch, unlefs it be free, and neither 
 feign'd nor forc'd. This is that wherein the 
 Union of a particular Church, and the Com- 
 munion to be obferv'd therein, by the Appoint- 
 ment of Chrift, doth confift, viz., in the joint 
 Confent of all the Members of it, in obedience 
 to the Command of Chrift, from a Principle 
 of Love, to walk together in the univerfal Ce- 
 lebrationofall the Ordinances of theWorfliip 
 of God, and to perform all Dutys and Offices 
 of Love refpedively to one another, as are by 
 God requir'd of them, and doing (b accor- 
 dingly. 
 
 Pag. 6 1. l The Denial of any farther Church- 
 Privilege to fuch as were baptiz'd in Infancy, 
 and are adult,butnotconfirra'd,can be no injury, 
 tothemataU: for Injury in the denial of a 
 thing to any Perfon, prefuppofes his lawful 
 Title and Right thereunto *, which not being 
 the Cafe of fuch Adult, as have nothing to 
 plead for their Right unto fuch Privileges, but 
 their Infant- Baptifm only, the Denial of them 
 gives them no juft caufe at all to complain of 
 any wrong herein done unto them. 
 ' That all Perfons baptiz'd, and not excom- 
 municated, are not, nor ought to be accounted 
 Church-Members, as to the adual Injoymenc 
 - of farther Church-Privileges. For as more 
 : than mere Baptifm is requifite to the intitling 
 B3 'of- 
 
go A 1 weejold Dulogue. 
 
 * of Perlbns unto fuch Privileges, viz. Confir- 
 6 mation, that properly admits them to full 
 
 * Communion, and gives them their proximate 
 
 * Right, as to the a&ual Injoyment of them : 
 
 * lb mere Baptifm makes not a Perfon a meet Ob- 
 
 * jed: of Excommunication, and fuch a one as 
 4 may be regularly proceeded againft by that 
 f Cenfure. 
 
 Now, Sir, pray confider the Matter well : 
 and I hope if you can vindicate your felves from 
 Cruelty to harmlefs Infants, we fhall .(at leaft) 
 be as far from Cruelty to them as you are \ ef- 
 pecially when you remember our Principle con- 
 cerning the general Love of God to all Mankind, 
 till they have (iome of them) long abused his 
 Mercy, and harden'd their Hearts againft his 
 Grace, defpis'd his Goodnefs, and refilled his 
 holy Spirit, in all its Divine Drawings, and 
 Leadings, and Strivings, whereby he is offering 
 himfelf to poor Sinners. And therefore our 
 Principle, in this cafe, muft needs lead us to 
 have a great degree of Charity for harmlefs and 
 innocent Infants *, and could be glad if all Men 
 iad the fame Charity for them as we have : 
 then we fuppofe they would fee no need of their 
 being baptiz'd. For we believe (as our Lord 
 bath faid, Luke 18. 16.) of fitch it the Kingdom 
 of God. We fuppofe the meaning is, of fuch 
 harmlefs Infants, and of thofe like them in Inno- 
 cericy,is theKwgdom of Glory. And then we have 
 abundance more Charity for harmlefs and inno- 
 cent Infants, than they have, who boldly affirm, 
 there are Infants in Hell of a fpan long. Nor is 
 our Charity for them lefs than Mr. Calvin s ', 
 who faith, Inflit. L 3. chap. 23. * How is it, 
 
 * that fo many Nations, with their little ones 
 
 * (or Children) are involv'd in the Fall, witn- 
 - * ' 'out 
 
Of the Subject of Bdptifm. j I 
 
 c out remedy :, but becaufe God would have it 
 * fb. [Without remedy'] mark that. Suppofing 
 God bad made no Proviiion in the Work of 
 Redemption, for many Nations, and their Chil- 
 dren, but God would have them all to die and 
 perilh in their fallen State \ yetChril faith, Of 
 fuch (vify* little Children) is the Kingdom of God : 
 We think therefore fuch little ones are blefTed 
 -Babes, being without adual Sin, and therefore in 
 a happy State to Eternity, if they die in 
 that Age. For what Man or Woman, that 
 hath any meafure of Humanity, can take fuch a 
 liarmlefs innocent Infant, and willingly put it to 
 torture, but for one hour, only to pleafe their 
 humour ? Certainly none can do it : if fo, then * 
 certainly our good God cannot take them, and 
 caft them into everlalling Burnings, where the 
 Worm dies not, nor Fire can ever be quench'd. 
 And this will abundantly appear, if we remem- 
 ber that all the Mercy, Goodnefs, and Pity in 
 all Mankind, when compar'd with the infinite 
 unconceivable Goodnefs, Kindnefs, and Compaf- 
 fion of our gracious God, will bear no more 
 proportion in comparifon therewith, than one 
 Jingle Drop of Water will equal the vali, un- 
 meafurable, and wonderful Quantity of Wa- 
 ters that are in the Sea. For if God be (6 in- 
 coraprehenfibly great, that (as faith the Pro- 
 phet, Ifa. 40. 15, 17.) Behold the Nations are am 
 a Drop of a Bucket, and are counted as the [mall 
 
 Duji of the Balance, &c. All Nations before 
 
 him are as nothing, and they are counted to him' 
 lefs than nothing, and Vanity: Then ftirely all 
 our Goodnefs, when compar'd with fuch infinite 
 Goodnefs, is no more (as was faid) than a Diop 
 to the Ocean, even the whole of all the Waters 
 in all the Seas, Then again, once more I iay, 
 B4 we 
 
%% A Threefold Dialogue. 
 
 we may fafely conclude, our good God can never 
 take pleafure in the eternal Damnation of fuch i 
 harmlefs and innocent Infants. Their State mu ft 
 needs then be very good, whilft they are fo harm* 
 lefs and innocent. 
 
 P. "Why it is from the Goodnefs of their State 
 (in one fenfe) that we argue for receiving them 
 into the Church of Chrift : For if fuch harmlefs 
 and innocent Infants are not good enough to be 
 baptiz'd, and fo brought into Union with God 
 by Chrift \ how can we think we (hculd ever 
 find acceptance with Gcd, that have been 
 wretched miferable Sinners, by adual Sins and 
 Tranfgreflions againft the great and good God, 
 having lived in Rebellion againft him many 
 years? , 
 
 B. I muft here crave leave to give feveral An- 
 fwers to what you have now faid. 
 
 (i.) If your Argument have any weight in if, 
 I do not fee but it will hold as firmly every 
 whit for their coming to the lord's Table *, for 
 if they are not good enough to fit down in Com- 
 munion at the Table of the Lord, and commu- 
 nicate with the Church, how (hall we, &c* 
 
 P. O but we muft ufe Difcretion in adroini- 
 firing the Ordinances of the Houfe of God : we 
 may not admit them to the Table of the Lord, 
 for that they cannot by Faith difcern the Lord's 
 Body. 
 
 B. True ! Difcretion muft be ufed •, and the 
 beft Difcretion that we can ufe is, to ground our 
 Practice upon the Word of God : for as tbey 
 have no Faith to difcern the Lords Body in the 
 Supper, fo God well knew they bad no Faith to 
 dilcern the Lord reprefented in Baptifm, dead, 
 bury'd, and rifen. And our wife Gcd therefore 
 never commanded little Infants, either to be. bap- 
 tiz'd, 
 
Of the Subjett of Bapttfm. g J 
 
 tiz'd, or to communicate at the Lord's Table* 
 But I proceed to a fecond Anfwer. 
 
 (2.) Their Goodnefs" is lb far from being atv 
 Argument for baptizing them, that we argue the 
 contrary from the fame Topick thus. Who- 
 foever have no need of Baptifm, ought not to 
 be baptiz d. But little Infants have no need of 
 Baptilm : Ergo, little Infants ought not to be. 
 baptiz'd. 
 
 P. I deny your Minor. 
 
 B. The Minor is *, Little Infants have no nced- 
 of Baptiim. This you deny* 
 
 P. 1 do Co. 
 
 B. I prove it thus : 
 
 Whatfoever is needful to be done, is taught 
 in the Holy Scripture. But baptizing of little. 
 Infants is not taught in the Holy Scripture 1 
 Ergo, it is not needful to be done. 
 
 P. I deny the Minor again. 
 
 B. I prove the Minor thus : 
 
 Whadbever we have neither Example of, nor 
 Command for, in the Holy Scripture, is not 
 taught in the Holy Scripture. But we have, 
 neither Example of, nor Command for Infant- 
 Baptifm in the Holy Scripture: Ergo, Baptizing, 
 of little Infants is not taught in the Holy Scrip- 
 ture. 
 
 P. I muiT: yet deny your Minor \ fuppofing 
 both Example and Command may be found in 
 the Holy Scripture. 
 
 B. Then, you (hall have the Privilege to look 
 for 'em, if you can find them ^ and 1 will pro- 
 inife you that if \ou ihew me any cue Example 
 in the Holy Scripture of the baptizing of an In- 
 fant (as the Ordinance of Chriit) or any one 
 Coranaand from the Mouth of our Lord Jefus 
 Chrift, or his Apoftles, to baptize little Infants^ 
 B 5 I 
 
54 A Threefold Dialogue. 
 
 I will then give you the Cafe, and argue no far : 
 ther about ir. And now, to put it fairly into 
 your hands, I lay down this Argument : 
 
 If any fuch Example or Command be in that 
 cafe in the Holy Scripture, fomebody can pro- 
 duce it, that it may be feen. But it cannot be 
 produc'd, fo as to be feen : Ergo, there is nei- 
 ther Example or Command in the Holy Scrip- 
 ture in that cafe. 
 
 P. Then feeing you mention Example firft, 
 I will look for that, in the firft place *, and if 
 you do but turn to the Ads of the Apoftles, you 
 may find feveral Family's baptiz'd, as Lydia and 
 her Hou (hold, Attsi6. 15, 33. and the Jay lor 
 and all his. Thefe we find all in one and the 
 fame Chapter: And dare any Man fay there 
 were no Infants in thefe two Family s ? 
 
 B. Pray, Sir, if you have any thing more to 
 fay on this head, let me hear it all before I 
 anfwer. 
 
 P. Yes, thore, that I have. St. Matthew tells 
 us, when John came baptizing, Then went cut to 
 him Jerufalem, and all Judea, &c. and were 
 baptized of him, &c. Mat. 3. 5, 7. Are here not 
 Examples enough, if we believe there were any 
 Infant* in all thofe places ? Alfo St. Paul faith, 
 He baptized the Houftold of Stcphanus, 1 Cor. 
 I. 16. If thefe are not fufficient, I think it will 
 fce in vain to look for any more. 
 
 2?. Then truly you had as good have lcok'd 
 for none at all : for there is not one Infant men- 
 tion 'd in all the Texts you havenam'd. 
 
 P. No, that is true j but here are three Houf- 
 holds mention'd, and here is a great City and 
 Country mention'd \ and I take for granted that 
 there muft needs be Infants amongft them all: 
 and if there were any Infants, and all of them 
 
 bap: 
 
Of the SubjeBof Baftifin. J$ 
 
 baptiz'd, then there were Infants baptiz'd. 
 B. Ianfwer, firft, as to the Familys, it is very 
 • unlikely there were any •, the contrary rather- 
 appears, for that, (i.) Lydia was of the City 
 of Thyatira^ and now Hie was merchandizing 
 at Pbihppiy which (Hiftoriographers fay) is four - 
 hundred miles diftant from Tbyatira : And .if 
 Hie were fo far from home, it is not likely (he- 
 Ihould carry little Children with her. (2.) If 
 (he dwelt in Philippe yet we know not that (lie 
 had any Children, but rather that her Houinold 
 was Men-Servants \ for we read," Alls 16. 40. 
 the Apoftlcs enter'd into her Houfe, and when 
 they bad jeen the Brethren, they comforted them, 
 and departed. Here we read of Brethren in her 
 Houfe, but not one word of Infants, nor .any 
 one word tofignify any fech being there : There- 
 fore this is far from ferving your purpofe'. 
 
 And certainly you will find that of the Jay lor 
 to be as ufelefs to you: for the very fame Per- 
 sons that are (aid to be baptiz'd, ver. 33. were 
 firfi- preach'd to, ver. 32. and believ'd and. re* - 
 joie'd in God, ver. 34. So that here is not the 
 lead /hew of any Infant. 
 
 The third Houfhold you mention, is the Houf- 
 hold of Supbmta \ of whom the Apoftle faith 
 (towards the Clofe of the fame Epiftle) that they, 
 have addicted themfdves to the Mini fir y of the 
 Saints, 1 Cor. 16. 15. Tominifter, we know,. 
 is to ferve, as Mat. 20. 28. Now it feems thefe 
 were not Infants, but able to fervc the Church 
 in preaching, or in providing for the Poor} as 
 our learned Annotators allow. See Pool on the 
 Text. 
 
 JLaftiy, kstojtxufalem^ &c. whom John bap- 
 tiz'd, prr.y confider, (1.) It is f^xd they went out 
 to him, Mat. 3. 5. it frith not any of them were 
 
 carryU 
 
j6 A Threefold Dialogue. 
 
 carry'd (as is faid of the little ones brought to be 
 blefs'd, Mat. 19. 1 3- and of Sick, &c. Mat. 4. 
 24.) Eut it is (aid here, Then went out to him, 
 &c. This Expreflion will not comprehend lit- 
 tle ones that could not go. (2.) Sometimes this 
 Term [Alt] doth not comprehend every indi- 
 vidual Perfor. We read, 1 Sam. 1.2 1—23. El- 
 kanah and all his Houfe, went up to offer unto the 
 Lord the yearly Sacrifice, and his Vow : Yet in the 
 very next words it is faid, But Hannah went not 
 up ; for fie [aid unto her Husband, J will not go 
 
 up until the Child be weand So- the Woman a- 
 
 bode, and gave her Son Juck, until fie wean'd 
 him. Here it is plain, that the Woman and her 
 Son were not comprehended in the Term [Alt'] 
 when it faith, he went up, and all his Hoitfe. 
 And other Texts might be cited of this kind. 
 (3.) This All mud likewife be reftrain'd here, 
 ior two weighty Reafons (befides the foremen- 
 tion'd, -viz,, that little Infants could not go.) 
 1. If no Reftraint be laid on the Term {.Alt'] 
 here, you muft allow all Sinners to be baptizd 
 by him •, but it is very plain they were not : 
 for we read in the following Verfes, ver. 7, 8. 
 Bin when he faw many of the Pharifees and Sad- 
 duces come to his Baptifm, he' faid unto them, Q 
 
 Generation of Vipers ! Bring forth Fruits meet 
 
 fcr Repentance, &c. 2. We read of them that 
 he baptiz'd, ver. 6. that thty came confeffmg their 
 Sins. So that we (ee a neceflity of excluding 
 Infants cut of the Intent of the Author in this 
 Text, or elfe to alter the Words ufed therein. 
 So that all the Texts you have mention'd are lb 
 far from your purpoie, which you bring them 
 for, that there is not^ the lead fhew of one In- 
 fant baptiz'a in all of them* 
 
 P, Well, 
 
Of the Subjeti of Baptifm. jj 
 
 P. Well, if I cannot find Examples of its 
 being done, it will be fufficient if I find Com- 
 mands from God to do it *, for our Authority fs 
 from Precept, and not from Example. 
 
 B. True ! if you can find any Command to 
 baptize Infants, it (hall fuffice. 
 
 P. Find any, fay you ! Do you think I can't ?' 
 B. Yea, I think lb, fure enough, uniefs you 
 can find fome new Scriptures to make ufe of,which 
 1 never yet faw. 
 
 P. Then, becaufe I would produce enough, I 
 would lookfirft in the Old Teitament, and then 
 in the New. 
 
 B. In the Old Teftament for a Command to 
 baptize Infants ! If you fhould find it there, it 
 would be wonderful ftrange. 
 
 P. Not fa ft range, if it be to be found there. 
 God had a Church then, and gave Dire&ions a- 
 bout the Confutation of his Church j and it vvas 
 directed to be, by bringing of Infants into the 
 Church, vit. the Seed of Abraham^ by Cir- 
 
 curr.ciiion, Gen. 15. 10 14. But now Cir- 
 
 cumcifion is not to be obferv a, but Infants are 
 yet retained Members of our Church, not by 
 Circumcifion, bu-tby Baptifm. 
 
 B. Have vou any thing here for baptizing In- 
 fants by a Command ? 
 
 P. 1 hus much we find commanded here, viz.. 
 That the Infants of his People were commanded 
 to be made viiible Members of his Church •, and 
 if thele were then commanded to be circumcisd, 
 and made Members of his Church in that Day, 
 what Reafcn can be fliown why they fhould not 
 be Members of the Church of GcJ in this Day ? 
 B. Here feems to be but a bad beginning, to 
 argue fium what was comru, nded then, to what 
 is to be done now about Water- Baptifm. I fup- 
 
 pofe 
 
3 8 A Threefold Dialogue. 
 
 pofe you can make no good Argument of it 
 P. Why I argue thus : If Abraham was com- 
 manded to circumcifehis Children then, to bring 
 them into the Church, when Circumcifion was 
 in being *, Believers may baptize their Children 
 now, to bring them into the Church, now Sap- 
 tifm is in being. 
 
 B. Sir, you were to look for what we were 
 commanded to do, and if you could find a Com- 
 mand in the Word of God for Chiiilians to bap- 
 tize their Infants, then it would appear they 
 may do it •, orelfe it appears not, that they may 
 do it by any Allowance of God. But if you 
 can find any thing of Argument, m what you 
 have mention 'd, make it as plain as you can, I 
 defire Truth may appear. 
 
 P. Then take it thus: If believing Abraham 
 and his Children were then to be circumcis'd, 
 then true Believers and their Children are new 
 to be baptiz'd \ hut believing Abraham and his 
 Children were then to be circumcis'd : Er&, 
 true Believers and their Children are now to be 
 baptiz'd. 
 
 B. If you mean by Abraham's Children, all 
 his Children, I deny your Minor ', for all Abra- 
 hams Children were not then to be circumcis'd, 
 viz.. the Females. If you mean, becaufe fome 
 of them were then to be circumcis'd, therefore a-j 
 true Believers Children are now to bz baptiz'd , 
 I deny both the Major, and the Confluence. 
 You nay as well argue, If believing Abraham 
 was then commanded to offer up his Son for a 
 Burnt-CfTering, Gen. 22.2. then true Believersare 
 now. to offer up their Children for Burnt-Offer- 
 ings : But believing Abraham was then com- 
 manded to offer up his Son for a Burnt-Offering : 
 Ergo, Trtae Believers are now to offer up their 
 
 Children 
 
Of the Subject of Baptifen. j g 
 
 Children for Burnt- Offerings. Do you think 
 this would pafs for a found Argument ? I do 
 not think it would : and yours is of the fame 
 Nature. Pray confider it well, is it fair ar- 
 guing, That Abraham circumcifing his Children, 
 by a plain Command from God, will oblige us 
 to baptize our Children, without any Command 
 (b to do ? No fure. That the Command of 
 God was plain, and full to Abraham in that Cafe, 
 with Directions when it muft be done, you 
 may clearly fee, Gen. 17.10 12. Every Man- 
 Child among yon fljall be circumcised, and ye Jjjall 
 circumcife the Flejb of your Foreskin — Andhe that 
 is eight Days old fljall be c'iYCumcisd among you, 
 every A^an-Child in your Generations, &c. Shew 
 me fuch Commands and Directions for the bap- 
 tizing of believing Infants, if you can. 
 
 P. Well, I have all the New Teitament yet to 
 look into, and I knowChrift was faithful in all 
 his Houfe :, and therefore I do not doubt but he 
 gave fufincient Commands and Diredir-n?, i n 
 Matters relating to^ Baptifm. See therefore the 
 great Commitlion given by our Lord Jefus Chriit 
 to his great MeiTengers, with his Direction to 
 them therein about this great Gofpel- Ordinance : 
 Mat. 28. 18, 19. All Power is given unto me in 
 Heaven and in Earth. Go ye therefore and teach 
 all Nations, baptising them in the Name of the 
 Father, and of the Son, and of the Holy Ghoft, 
 &c. If the Di Triples were commanded to bap- 
 tize all Nations, then certainly they were com- 
 manded to baptize Infants j for Infants are a 
 great part of ail Nations. 
 
 B. If your Argument were to your purpofe, 
 then it fhould conclude thus. But the Difciples 
 were commanded to baptize all Nations : Ergo, 
 they were commanded to baptize Infants, 
 
 P. I 
 
40 A Threefold Dialogue. 
 
 P. 1 intended fo, and which part of the Argu- 
 ment do you dare to deny ? 
 
 B. Sir, I dare to deny the Minor of the Ar- 
 gument •, the Difciples were not commanded to 
 baptize all Nations. 
 
 P. How ! I hope you will not deny plain 
 Texts of Scripture. Is not all Nations plainly 
 esprcft in the Text ? 
 
 B. That proves it not : Chrift faith to the Dif- 
 ciples : Mat. 24 9. Te /ball be bated of all Na- 
 ttory for my Name's fake. Here is all Nations as 
 plainly expreit in this Text, and yet doth net 
 prove a Command for Infant-Baptifm. 
 
 P. True, becauie it doth not [peak of it. 
 But dare you affirm that all the People, in all 
 Nations, are not included in that Saying of our 
 Lord? 
 
 B. Yea, I dare not only affirm, that they were 
 not ali included \ but I dare affirm your Con- 
 fcience (hall prefently be convine'd that they were 
 not all included in it : and thus it will appear 
 in fcveral plain Cafes. 
 
 lft. (Pray note it) the Difciples of Chrift 
 themfclves (even the twelve Apoftles) were part 
 of a; I the People in all Nations \ and it cannot 
 be iuppos'd they would hate themfelves, for the 
 fake of the Name of Chrift. - 
 
 zly. Ail the Chriftians which had been con- 
 verted by Chrift himlelf, or by his Apoftles, or 
 thofe that fhould be converted by them, were part 
 of ail Nations. We read of an Hundred and 
 Twenty in one AfTembly, Atbs 1. 15. and Three 
 Thouiknd addtd to them, Acts 2. 41. and of a- 
 bove Five Hundred that faw Chrift. at once, 
 after he arofe, 1 Cor. 1 5, 6. and of many Thou^ 
 fandsof Jews that believ'd, Alls 21.20. beiides 
 all the Gentiles that were converted in that time 
 
 in 
 
Of the Subjett of Bdftifm. 41 
 
 in the divers Quarters of the World *, and none 
 of thefe would hate the Apoftles for Chrift's 
 Name fake. 
 
 3/y. The very Per Tons in queftion (which you 
 fa v are great part of all Nations) namely, little 
 Infants, could not hate the Apoftks for his 
 fake j for they knew not the Dift iples of Chriir, 
 nor any thing of the Name of Chrift. There- 
 fore tho all Nations be mention'd in the Text 
 you nam'd, that will not prove Infants to be in- 
 tended any more in that Text, than in this I 
 mention'd ^ in which you fee plainly they can- 
 not be intended. You muft therefore find fome 
 other Text, that faith, Go, and baptise little 
 Infants, or fhew fome forcible Reafon why they 
 muft be intended in this Text, tho they are not 
 intended in other Texts where the fame Expref- 
 fion is us'd \ or elfe you fcil of finding a Com- 
 mand to baptize them. 
 
 P. Whv our learned Divines have generally 
 been of the Opinion, that Infants were intended 
 by our Lord in this Text. 
 
 B. I honour Learning in its place, and when 
 it is rightly us'd, vU. when and where there is 
 Grace to govern it. In that fenfe I underftand 
 our Lord, when he faith, Mat. 13.52. Therefore 
 every Scribe, which is in fir titled mito the King- 
 dom of Heaven, is like unto a Man that is an 
 Honjlolder, which bringeth forth out of his Trea~ 
 fare Tilings New and Old. Pray mind it, St./W 
 was learned in all the Law of Gcd, and in all 
 the Cufloms of the Jews, before his Converfion, 
 being brought up at the Feet of Gamaliel, and 
 \et a great Perfecutor sf the ProfefTors of the 
 Truth, Alls 22. 3 j 4. And when Pilate would 
 have let Chrilt go, the chief Priefis and Scribes 
 flood and vehemently accused htm y Luke 23. io< 
 
 And 
 
42 A Threefold Dialogue. 
 
 And the Apoftle faith, i Cor. 2. 14. The natural 
 Man itnderfiaiideth not the things of the Spirit of 
 Cod, for they are Foolifinefs unto him ; neither can- 
 he know them, becaufe they are Fpiritually difcern'd. 
 So that if you can give no better Reafbn than 
 that it is the Opinion of learned Men, it will 
 not be fufTicient to fupport the Notion by any 
 means j for I could tell you of abundance of 
 Errors which have been fent abroad into the 
 World by learned carnal Men, for want of the 
 Tandiry'd ufeof their Learning, which St. Paul 
 enjoy 'd after he was trulv converted j and then, 
 and not till then, was his Learning very ufeful, 
 and fo it is with others : But with unconverted 
 Meri, their Learning is many times like a Sword 
 in the hand of a Madman \ for by their cunning 
 Devices they turn the Holy Scriptures to unholy 
 Ends, as Satan did in his tempting our Lord 
 Jelus Chrift, Mat. 4. 6. Of fuch Teachers the 
 Apoftle warns us, and faith, Many jhall follow 
 their pernicious Ways , by reafon of whom the way 
 cf 7 ruth pall be evil fpoken of 2 Pet. 2. 1,2. 
 
 P. But they have right Notions concerning 
 forae Parts of the Holy Scriptures, and therefore 
 do you prove (if you can) that their Notion 
 is not right in this Cafe. 
 
 B. Then you will expect me to prove, that 
 Children are not intended in the Commiilion 
 which Chrift gave to his twelve Difciples, faying, 
 
 £cS'7«? aWa* « $ TQ^Ovq^T* WcLTi'Qfy )y T8 if*, *} T8 
 
 «y* mwpsLT®- which we tranflate, Go ye there- 
 fore and teach all Nations, baptizing them in the 
 Name of the Father, and of the Son, and of the 
 JHolyGboft. Now obferve well, and conlider, 
 here is not one more appointed to be baptiz'd, 
 than are appointed to be taught \ for tho all Na- 
 tions 
 
Of the Subjetf of Baptipt. 45 
 
 jW are mention'd, yet all thole of them are 
 *o be taught who are to bebaptizd. And the 
 Nature o? the Teaching here fpoken of plam 7 
 fheweth who are to be taught : The Word 
 Sated Teach is H^^fc^^ 
 Difciples. Now none can be made Difcnples, but 
 thofe that do not only hear the Word but re- 
 ceive it, believe it, and are converted by it . 
 Such Difciples Chrift made by his Preaching, 
 Siiind then (by his Difciples, viz. the 
 Twelve) he baptiz'd THEM: S , he comman- 
 ded his twelve Apoftles, to go into all the World 
 and preach the Gofpelto every Great me Mark 16. 
 1% (viz. every rational Creature) and here, 
 Jfciple all Nations, viz. thofe. that will hear 
 and receive their Dodrine, baptizing THh M 
 i in the Name of the Father, &c So that it is ve- 
 ry plain, that the Perfons to be b.pnzd were 
 capable of being taught. But thfi will farther 
 appear, if we mind the Prance of the Apoftles 
 every where: at Jemfalem . They that gladly re* 
 ceWdthe Word, were baptit'd, &c. JBsz.au 
 At Z&l^xWhentheyb^yd Philip, preaching 
 the things concerning the Kingdom 0} God and 
 the Name of JcfusChrJl, vorywere bapuzd both 
 Men and Women, Ads 8 12. And at Ccfarca, 
 when Peter had preach'd, and they had behevd i 
 then anfwerd Peter, Can any Man Mid Water 
 that thefe jhould not be bapuzd that have recetvd 
 the Holy Ghofi is well as we ? And he commanded 
 THEM to be baptizJd, t\ . Ads I:. 46. 47. 
 So that ftillitis THEM that were dncipled 
 (according to Chrift s Direction) that were bap- 
 
 ?'. Why, can it be imagin'd when Chrift 
 bids them, Go, teach all Nations, baptizing Uoem, 
 be doth not comprehend the Nations, witb tiieir 
 little ones? ** m 
 
44 A Threefold Dialogue. 
 
 h* B J P\?°* h not ^toinly intend to compre- 
 hend the Nations and their little ones^ for had 
 our Lord intended to comprehend them all, he 
 Aad mjoind them to do that which was impof- 
 fibc for them to accomplifh: for the Heathen 
 ttulers, the Emperors, Kings, ere of the Gen- 
 
 & l Ct l Pm ° f "J 1 Nations > and thefe Pl- 
 aited the Saints, and put tbeApoftles to Death. 
 Therefore it is not likely the Apoftles fhould be 
 commanded to baptize them : and for other 
 Kealons it is as plain, little Children are not in- 
 tended in it. Therefore this is no Command to 
 baptize them. 
 
 P. Weil, if this will not ferve for the pur 
 pole, then I muft look for another Text, wherein 
 1 may find fome more plain Command concern- 
 ing tnem. 
 
 i-3 J " ™y to°£ for ^ long enough, with as 
 little Succefs as before. 
 
 P. Be not too bold, left I (liould find it at the 
 lair. Look you here, what think you of this? 
 
 B. Come, read it, let us hear what it is. 
 
 r- Is ! why it is a plain Command, and it 
 relates to little Children, and their coming to 
 Chrift i for thefe are the Words, Suffer little 
 L h l ldren to come unto me, and forbid them not, 
 Mark io. 14. Now I am fure you cannot deny 
 this to be a plain Command, neither can you 
 deny little Children to be comprehended in it, 
 tor they are plainly exprefs'd in the TtU ; 
 therefore deny this Text to be to the purpofe if 
 you can. 
 
 B. Be not too bold (as you faid to me) left 
 this prove as little to your purpofe as all the o- 
 
 P. How ! why will nothing fatisfy you ? what 
 can be more plain than this ? 
 
 B, Nothing 
 
Of the Subject of Baptifm. 4? 
 
 B. Nothing will fatisfy me but Truth, and 
 the Authority of our Lord for what I believe 
 and pracYife in matters of Religion. But I can 
 fee nothing of Divine Authority in this Text for 
 Infant- Baptifm ^ and if nothing can be more 
 plain than this for it, there appears to me no 
 iufficient Authority for it in the Holv Scriptures. 
 
 P. Is not this very ftrange, to hear you fpeak 
 fo ? You know there are many learned Men, 
 that when they are going to baptize Infants, do 
 read thefe Words *, and then they fay, * Friends, 
 
 * you hear, in this Gofpel, the Words of our 
 1 Saviour Jefus Chriit, that he commanded the 
 
 c Children to be brought unto him. Doubt 
 
 c ye not therefore, butearneftly believe that he 
 
 * will like wife favourably receive thefe prefent 
 
 * Infants. Wherefore we being thus perluaded 
 
 4 of the good Will of our heavenly Father to- 
 c wards thefe Infants, declar'd by his Son Jefus 
 c Chrift *, and nothing doubting but that he fa- 
 c vourably alloweth this charitable Work of ours, 
 c in bringing thefe Children to his Holy Bap- 
 
 * tifm : Let us faithfully and devoutly give 
 c Thanks to him, &c. See the Common-Prayer 
 Book. 
 
 B. My Opinion of Learning you heard before, 
 fee png. 41. And as for thofe worthy Gentlemen 
 that ufr this Text for that purpofe, I honour 
 thole that are fober, and vertuous amongft them *, 
 being very fenfible my felf of the Infirmity of 
 human Nature, and how prevalent Cuftom is 
 with Mankind, ready to rule our Reafon, and 
 captivate ourUnderftanding, if we are not very 
 careful : and I am certain it muit be the Preva- 
 lent ot Cuftom, more than any Authority of 
 God they can find in this Text, that caufeih 
 them to v.k it in this Cafe. And thefe Gentle- 
 men 
 
46 A Threefold Dialogue. 
 
 men are much more modeft than you are in this 
 Matter •, for they do not in the leaf! pretend any. 
 Command for it in the Text, only a favourable 
 Allowance of it, and that they conclude only 
 from the Kindnefs which Cbrill: ftiew'cj to the 
 Infants which were then brought to him. But 
 Chrift's iLewingthem Kindnefs (I humbly fup- 
 pofe) can give no found Authority to baptize 
 them. If it would give Authority to baptize 
 them, without any Command io to do •, it would 
 be reafonable to think there were in it as great 
 Authority to bring them to the Table of the 
 Lord, without any Command to admit them 
 tMther \ and if any Perfon were offended at it, 
 we might reply, Why our Lord ftiew'd Kind- 
 nefs to them, took them in his Arms, laid his 
 Hands upon them, and blefs'd them, &c. We 
 doubt not therefore, but he will favourably al- 
 low this charitable Ad of ours, in bringing 
 them to his Table*, and w r ere this a Cuftom ia 
 the Nation, this would pals for as good an Ar- 
 gument in the matter of the Supper, as it doth 
 now in the matter of Baptilm. 
 
 But Chrift hath given plain Directions con- 
 cerning his Gofpel-Ordinances, and we had need 
 to give earn eft heed to the things which we have 
 heard, left at any time xce fiould let them flip, 
 Heb. 2. i. But to put an end to this Matter, 
 pray mind the end for which thefe Children were 
 brought, and what was done to them. 
 
 ift. The End for which they were brought, 
 was not to be baptiz'd (as our learned Anno- 
 tators affirm, See Pool on Mat. 19. 13.) c It was 
 c not for Baptifm, for Chrift baptiz'd none him- 
 1 felf, John 4. 2. Matthew faith, Mat. 19. 13. 
 It was that he fhould put his Hands on them, and 
 pray. Mark faith (and Lithe alfo) They brought 
 
 them 
 
Of the Subject of Baptifmi 47 
 
 them that he flwdd touch them. Neither do either 
 of thefe differ from other-, for if he put his 
 Hands on them, he ruuft needs touch them. But 
 pray confider how uncouth would the Argument 
 look, if I ftiould affirm, that our Lord com- 
 manded them to be baptiz'd, bccauie he com- 
 manded the Difciples to fuffer them to come to 
 him to be touch'd ? I think we may as fairly 
 argue, That our raoft gracious Queen doth com- 
 mand her Guards to baptize all thofe afflicted 
 People which (he doth command them to fuffer 
 (and not forbid) to come to herMajefty, to be 
 touch'd for Healing. 
 
 zly. We have a plain Account of what was 
 done to them : Matthew faith, And he laid his 
 Hands on them, and departed thence , Mat. 19. 
 15. Mark faith, He took them up in his Arms y 
 put his Hands upon them, and bleffcd them, Mark 
 10. 16. The only Difference here is, that Mark 
 gives a fuller Relation of the A&ion of Chrift 
 than Matthew \ but both agree they were brought 
 to that end, that Chriit might touch them, 
 and that our Lord was willing to fulfil the De- 
 fire of thofe Parents, and was not willing his 
 Difciples fhould hinder him : tho they thought it 
 troublefom, Chrift did not think it fo, he had 
 fuch refpect to Innocency and Harmlefnefs , 
 which Qualification in Children our Lord recom- 
 mendethto Chriftians el fe where for their Imita- 
 tion, Mat. 18. 3. So that you are juft where 
 you were, and this Text hath done no manner of 
 Service to your Caufe. 
 
 P. I fee now there is not that in it that might 
 have been expe&ed, confidering how often it is 
 raadeufeof in thisCafe. What mall I fay? I 
 know not where to look farther for a Command 
 in this Matter. 
 
 B. Look ! 
 
48 A Threefold Dialogue. 
 
 B. Look ! no, I would not advife you to give 
 your felf any more trouble about it ; 7 for it is 
 certain there is no Command of Chrift for it, 
 nor any Example in the Holy Scriptures, where 
 any fuch thing was ever done as an 'Ordinance 
 of Chrift, as the Learned do all well know, 
 and fo have confefs'd in publick Prints : They do 
 it therefore, not as commanded, but as a Tra- 
 dition. 
 
 P. What do you intend by a Tradition? 
 
 B. I mean fomething that is commanded by 
 Men, for which there is no Authority in the 
 Word of God *, and fometimes fo contrary to 
 that Holy Rule, that Men make void the Com- 
 mands of God thereby, as faith our Lord to fome, 
 in that day, who were as zealcus for the Tra- 
 ditions of their Elders, as many are now for 
 Infant-Baptifm : In vain do they worflvp me y 
 teaching for Doctrines the Commandments of Men j 
 for laying afide the Commandment of God, ye hold 
 the Tradition of Men, Mark 7. 7,8. And again, 
 Te rejetl the Commandments of God, that ye may 
 keep your own Tradition, Ver. 9. Thefe are Tra- 
 ditions of Men, here reprov d by our Lord, be- 
 caufe it was done by Inventions of their own 
 Brain, without the Command or Direction of 
 God in his Word. 
 
 P. But I hope you do not compare Baptifm to 
 their Inventions j for Baptifm is an Ordinance of 
 our Lord Jeius Chriii. 
 
 B. No, I have a very great Efteem for that 
 Baptifm, which is an Ordinance of Chrift ; but 
 we know not an Ordinance of Chrift, but by 
 the Scripture *, and in that Baptifm which is the 
 Ordinance of Chrift, we are guided by Scrip- 
 ture, having the Command of Chrift, a; id the 
 Example of thofe faithful MefTengers which he 
 
 com- 
 
vj ttie Subjetf of Baptifm. 49 
 
 commifYion'd to go forth and baptize. But you 
 fee there is no Command of Chrift, nor Exam- 
 ple of the Apoftles in the Holy Scripture, rela- 
 ting to Infant-Baptifm. 
 
 P. I only fee 1 can find none. 
 
 B. I tell you, neither you nor any other can 
 (hew any Example or Command for it in the Holy, 
 Scripture. 
 
 P. How prove you that ? 
 
 B. By the Confeffion of the Learned. Great 
 Auguflin (who was born Anno 354. at Tbagajla 
 in Africk y of Chriftian Parents, began his Mi- 
 niftry Anno 390. and dy'd Anno 430.) faith, 
 c Thofe things which we keep, not 
 c written, but delivered by Tradi- Augufr. 
 c tion, the which the wholeWorld Epift. 118. 
 c obferveth, muft be conceiv'd to 
 c have been commended, and ordain'd, either by 
 c the Apoltles themfelves, or elfe by general 
 c Councils, &c. And again, c In ^ 
 
 c thofe things where the Divine Ibid. Ep. 86. 
 c Scripture appointeth no Cer- 
 c tainty, the Cuftom of the People of God, and 
 4 Ordinances of Forefathers, mult be held for a 
 c Law. 
 
 P. But here is nothing of Infant-Baptifm in 
 all this. 
 
 2?- That is true, but what I have now faid, 
 layeth a Foundation for what he faith about that } 
 for of Infant-Baptifm he faith, c It 
 c were not at ail to be believ'd, Aug.deGea. 
 1 if it were not an ApoitolickTra- ad Lite Am. 
 * dition. : lib. 10. 0.23. 
 
 . P. Have you any more Authors 
 in this Cafe? 
 
 B. Yes, divers might be produced, but take 
 
 r ; fill! one; and that is Dr. BUj'on^ Warden of 
 
 C Win- 
 
50 .A Threefold Dialogue. 
 
 Winchefter, in his Difcourfe with a Jefuit, writ- 
 ten Anno 1586. pag. 370. faith, c Plain Precept 
 * to baptize Infants, or Example where they 
 c were baptiz'd, the Scripture hath none. And 
 again, pag. 372. c The Precept it fclf is not 
 c written, nor any Example of it in the Scrip- 
 c tures', but it was delivered unto the Church by 
 ' Tradition from theApoftles, &c. 
 
 P. Well, if that be true, it is {undent. 
 
 B. Sufficient I for what ? 
 
 P. Why to fatisfy any Body, if it was deli- 
 vered from the Apoftles time, and fo down to us. 
 
 B. Sir, I am heartily griev'd, to think any 
 Proteftant fliould in the lealr. incline to allow the 
 Papift that Advantage againfl us j for it once 
 we allow of any unwritten Tradition, ten thou- 
 fand will foon be ready to follow on the fame 
 Authority : Therefore this muft never be allow'd, 
 unlefs we will, betray our felves and our Reli- 
 gion again to the Rage and Fury of our Blood- 
 thirdy Enemys *, for we can find no Refuge a- 
 gainft their multitudes of Innovations, and hu- 
 man Traditions, but only our conftant affirming 
 the Holy Scriptures to be the only Rule of Faith 
 and Practice for ali Chrifuans. 
 
 Thisgreat Truth hath been mightily war'd a- 
 gainft by the Popifli Adverfarys, and as labo- 
 rioufly defended by Proteftant Champions with 
 great Zeal and weighty Arguments ever fined 
 rhe Reformation, as might be (hewn' at large 
 from the Writings of many learned Authors, as] 
 you well know :, and (hall we go about to be-j 
 tray the Truth, and break down the Hedg and] 
 Fence of Truth at once, for love of one nn4 
 written Tradition which hath crept into praol 
 tice in our Nation? God forbid. No, To thd 
 Law, and to the Tefiimony j if they [peak not act 
 
 CO;- 
 
Of the Seventh- Day Sabbath. <$ f 
 
 cording to T H IS IVOR D, it is becanfe there 
 is no Light in them, I la. 8. 20. 
 
 P. Ir is ftrange that a Pratfice, (o generally 
 us'd, Oiould have no Command or Example in 
 the riol Scriptures: But- (ee loir is ; and I do 
 very well know the Danger 9J flying to Tra- 
 dition to prove any thin- (relating to the Wor- 
 fliip of God, or Go/pel-O d»aances) where the 
 Scripture will not fufficienti j prove it , there- 
 fore I dare not contend any* longer about this 
 Matter. 
 
 But now pray be pleas'd to let me hear what 
 you have to fay foi difowning the Authority of 
 the Firft Day of the Week, and keeping the Se- 
 venth Day for the Sabbath of the Lord, and I 
 will promiie you to take good heed to what you 
 fay concerning it *, for feeing the Holy Scripture 
 will not prove the Baptiim of Infants to;be by the 
 Authority of God, tho it be fo generally own'd 
 in our Nation, it is poiiible the proof of the 
 Firfi Day Sabbath may fail alio -, for I have found 
 more Hefitatton in many about that, than about 
 Infant-Baptifm - yet it would appear ft range, 
 that no proof fliould be found in Scripture for a 
 Practice fo generally receiv'd by divers C'riftian 
 Nations. But Co is Infant- Baptifm,: and meeting 
 with fuch a Di (appointment about the proof of 
 that, I muft forbear judging any more, till I 
 hear what may be faid \ therefore pray proceed 
 to anlwer this plain Queftion. 
 
 Qneft. Why do not you (as the Nation where 
 you dwell) keep the firft Day of the Week for 
 the Weekly Sabbath ? 
 
 s B. Novv»am I in great hopes that my Labour 
 
 will not bei^'in \ for then are Men like to be 
 
 profited 6y the Word of God, when their 
 
 G z Hearts 
 
52 A Threefold Dialogue. 
 
 Hearts and Minds are prepar'd to hear. We 
 find when our precious Saviour was on Earth 
 himfelf (tho he [pake as never Man ffakey John 
 7. 46.) yet the Rulers and the Pharifees did not 
 believe on him, Ver. 48. The Pharifees andLavo- 
 yers rejected the Connfel of God againfl themfelves 
 (Margin reads, within themfelves) Luke 7. 30. 
 It feems as if the Counfel of God was fo pre- 
 valent, that they could not prevent its taking 
 Jhold of their internal Faculty's : yet as Men la- 
 bour to quench Fire when it taketh hold of their 
 Houfes, fo did they labour to quench the Stri- 
 vings of the Spirit of God, when by the Word 
 it took hold of their Hearts ', and the only Caufe 
 was, for that they had no mind to embrace the 
 excellent Do&rine of that eKcellent Preacher, 
 viz,, the Son of God. Therefore our Lord lets 
 them know they lay under the greater Condemna- 
 tion, becaufe Light woj come into the World, and 
 they loved Darknefs rather than Light, John 3. 19. 
 This is plain by many full and plain Teftimonys 
 in the Holy Scriptures : John 12.42,43. Jimo'g 
 the chief Rulers alfo many belicvd on him *, but be- 
 caufe of the Pharifees they did not confefs him, 
 left they fionld be put cut of the Synagogue. And 
 the Caufe is mention'd, For they lovd the Praije 
 of Men more than the Praije of God. Their 
 Hearts and Minds were not in a right Frame, 
 and this is evidently the Caufe of Mens lofing 
 the Benefit of the Word, as Chrift declares in that 
 excellent Parable of the Sower, Luke 8. 4—35. 
 Now therefore hoping the Lord hath wrought 
 on your Heart, that it is become an honeft and 
 good Heart, I (hall be willing to goon to anfwer 
 your Queftion. 
 
 P. But why are not all Hearts honeft and 
 good ? 
 
 B. Not 
 
Of the Seventh-Day Sabhath. 55 
 
 B. Not from any Deficiency in the Maker of 
 Hearts, but becaufe Men have corrupted them- 
 selves. The wife Man faith, God made Man 
 upright, bat he fought out many Inventions, Ecd. 
 7.29. 
 
 P. But could not God rectify thofe Diforders ? 
 
 B. I have already (hewn you. God works by 
 means (citable to all his Attributes, and not by 
 his Power only, in contradiftin&Lon to his other 
 excellent Attributes of Wifdom, Juftice, Faith- 
 fulnefs, O'c. And I fuppofe you can fet to your 
 Seal, that God hath thus wrought" on your 
 Heart, as he did on the Jews to whom Peter 
 preach/d : Now when they heard this, they were 
 prick d in their Heart, &c. Ads 2, 37. And 
 that this is the proper and ufual way of God's 
 working on the Hearts of Sinners, might be 
 made plain and evident by many Teftimonys in 
 the Holy Scriptures. But feeing I have faid feme- 
 thing formerly on this Head, take only that at 
 prefent of the Apoftle to the Romans, Rom. 10. 
 17. So then, Faith cometh by Hearing, and Hear- 
 ing by the Word of God. 
 
 P. I think this is very true, therefore pray 
 let us hear what the Word of God faith of the 
 Sabbath, whether it be the Firfl: Day or the Se- 
 venth : and I muft crave leave to give the bed 
 Arguments I can find for the Firfl; Day *, for that 
 Nations keep it, and Kingdoms obferve it \ 
 and it is very pleafant and profitable (as to 
 this World) to be fo far as we may (without 
 offending God) agreeable to the Pradice of the 
 Nations. 
 
 » B. Offer what you can for the Firfl: Day and 
 welcome, to the end that you may fee the cleared: 
 fhining forth of Truth, when all Objedions are 
 rernov'd: For I was once as zealous for it as you. 
 C 3 can 
 
5 +" 4 Threefold Dialogue. 
 
 can be, and argu'd for it too, as long as I could 
 find anv thing to fay, and was willing fo to do 
 from the very fame Caufe you fpeak of, viz.; 
 That I might have continu'd in the Practice of 
 the Nation, if I could have found it agreeable- 
 to the Will of our great and good God. But 
 not to delay any longer, I now come to anfwer 
 your Queftion. 
 
 Qtt'fl. Why do not you (as the Nation where 
 you dwell) keep the Firft Day of the Week for 
 the Weekly Sabbath? 
 
 Anfw, i. Becaufe I find no Command of God 
 the Father, or of Ch rift the Son fo to do. 
 
 Anfiv.i. The Nation where I dwell do not 
 pretend to anv Command of God for it, to be 
 kept for the Weekly Sabbath. 
 
 Anfw. 3. Becaufe I think all Mankind requir'd 
 by the Authority of God to keep holy the Se\ 
 venth Day of the Week for the Sabbath of the 
 Lord. 
 
 1. Ifiu'd no Command of God the Father, nor 
 of Chrifr the Son to keep the Firft Day of the 
 Week for the Weekly Sabbath. Now the Week- 
 ly Sabbath being of fo great Concernment in 
 the Worfliip of the true and living God, I am 
 to look for his own Word to command, what I 
 can expect he (hould accept in his own Worfliip j 
 left he fay to me (as to fome of his profeis'd Peo- 
 ple of old) In vain do ye worfljip me^ teaching 
 for Doblrines the Commandments of Men^ I fa. 
 29.13. Mat. 15. 8,9. 
 
 P. W T eli, but if there be fufficient proof with- 
 out a Command, let us not contend for more 
 than is needful. 
 
 B. O, Sir, do not talk of more than is need- 
 ful, in fo weighty a Cafe as this is : Remember 
 *be dreadful. Deikutfion of Nadab and Abihu, 
 
 that 
 
Of the Seventh-Day Sdfath. 55 
 
 that were devour' d wkb Fire, which went out from 
 the Lord, and they, dy'd before the Lord (viz. in 
 the very place, and at the time of WonHp, 
 Lev. 10. i, 2.) Mind well the Caufe of thefe 
 unhappy young and heedlefs Pricits :, it was not 
 (as we read of) for doing an immoral Ad, for- 
 bidden b, the M-ral Law, contain'd in the Ten 
 Commandments \ it was an Error about the Mat- 
 ter of Ceremonys : and they are nut cba-g'd 
 therein neither wnh doing that which God had' 
 forbidden ; but the Charge agal nit tlum is, they 
 ofter'd ftrange Fire before the Lord, which he 
 commanded them nor. And can we imagine 
 God will not rake as great notice hov Per ions 
 aA in Co great a Service as we are now -.peeking 
 of (yiz« Sabbath-Service) as in that ot offering 
 Incenfe ? Certamh we had need to fee we have 
 Sufficient Au-honty 'from God concerning ill 
 And I am periuaded, when you contki.r it 
 well, you will conclude no Authority can be 
 ftf&ient in this Cafe, unlefs trure be fome C>m- 
 rnand uf God for it. Pray take notice, the Ten 
 Commandments were commanded by Gods owtv 
 Voice, furrounded with Holy Angels, in the 
 midft of Fire, and Smoke, with Thunderings 
 and Lightnings, and the Noife of a Trumpet, 
 &c. And in the micft. of this Law, God (aid, 
 The Seventh Day is the Sabbath of the Lord thy 
 God, &c. And (hall we prefume (notwithftanding 
 all this) to lay afide that Sabbath fo commanded 
 by the mighty Voice of our Great God, infuch 
 a manner as it was commanded, with this Me- 
 mento on it, REMEMBER THE SABBATH- 
 DAT TO KEEP IT HOLT, &c. I lay, can 
 we have the Boldnefs to change that Day fo com- 
 manded, and let up another Day of the Week 
 in its room, without any Command of either 
 C 4 God 
 
56 A Threefold DUlogue. 
 
 God the Father, or of Chrift the Son fo to do ? 
 God forbid. 
 
 P. I do readily grant it is highly reafonable 
 we fliould find the Will of God reveal'd in his 
 Word, in this Matter \ or elfe it mull be abo- 
 minable Preemption in Men to change the Day 
 which God once declafd to be his Sabbath. But 
 there are divers Texts, cited by our learned Men, 
 tofhew the Authority of its Change, both in 
 the Old and New Teftamenr. In the Old Tef- 
 
 tament, PfaL 118. 22 24. If a. 56.1, 2. Ez>ek. 
 
 43. 27. I [hall wait to hear what you fay totheie, 
 tefore I mention thofe in the. New Teftament. 
 
 JB. I know no Invention of Men that ever was 
 in the World, but the Authors of it had fbme 
 pretence to plead for it. When Jeroboam made 
 his Calves, and chang'd the Feaft of the Lord, 
 
 1 Kings 12. 27 33. he was willing to vindicate 
 
 his Practice before Men *, but God found hina 
 guilty, and charg'd him with making Ifrael to 
 (in \ and part of his Evil was, as we lee ver. 3 3. 
 That he chavg'd the time of the Feafl which God 
 vrdaind. God commanded his People Ifrael to 
 keep the Feaft of Tabernacles, on the fifteenth 
 Day of the feventh Month, Lev. 23. 34. but^- 
 roboam offer'd on the fifteenth Day of the eighth 
 Month, in the Month which he had devis'cl of his 
 own Heart. And doth God take fuch notice of 
 the Change of Ceremonial Time, and will he 
 not be much more offended with thofe Men that 
 change one of his Moral Precepts, found written 
 with the Finger of God, in his moral and per- 
 petual Law ? yea written (or imprinted, as ma- 
 ny learned Men fay) in the Heart of Adam, when 
 he was made in the Likenefe of God his- Creator? 
 I think we may fairly conclude he will, unlefs 
 they can produce the exprefs Command of God 
 
 the 
 
Of the Seventh -Day Sabbath. 57 
 
 the Father, or of Chrift his Son, giving them 
 Authority fo to do. And now let us call over 
 the three Texts as fo many WitnefTes about the 
 
 Matter. Come, Pfal. 118. 22 24. what 
 
 fayed thou ? Is there any Command in thee to 
 lay afide the Sabbath which was once commanded 
 by Jehovah our God, and to keep a Fir ft- Day 
 Sabbath ? 
 
 P. I anfwer for it, No j it doth not fay thofe 
 Words, but it faith, The Stone the Builders re- 
 fused, is become the Head of the Corner : This is 
 the Lord's Doings and it is marvellous in oar Eyes :, 
 This is the Day the Lord hath made r we will re* 
 pice and be glad in it. From whence we infer, 
 that feeing he fpeaks of ChriiVs Exaltation, ver. 
 22. and rejoicing in a Day, ver. 24. therefore 
 the Day of ChriiVs Refurre&ion is to be kept for 
 the Weekly Sabbath, and rejoie'd in, in remem- 
 brance of Redemption, inftead of rejoicing i\\ 
 the Seventh-Day Sabbath (as commanded) re- 
 membrwg the Work of Creation*- 
 
 B. Sir, we read, Gen. 42. when the Land cf . 
 Canaan was fo much impoverifh'd by Famine, 
 that Jacob wanted Bread, he fent his Sons to 
 Egypt for Corn ? and it appears the Holy Scrip- 
 tures (tho full of all good) are very barren of 
 what you feck for, that you are fore'd to go fa 
 far to fetch a Coniequence to prove a Fir ft- Day- 
 Sabbath : for furely what the Text faith, or what 
 you fay, is far from a Command of God, to-, 
 lay by the Sabbath he had once commanded, and 
 keep a FiriVDay Sabbath*. For, 1. it is more 
 than any Man in the World knoweth, whether 
 or no Chrift arofe on the Firft Day of the Week 1 
 It is certain, no Record of the Matter in the Holy 
 ture-giveth any account of the Hour whew 
 he arofe. 
 
 P. 1 
 
5S A Threefold' Dialogue. 
 
 P. How ! doth not Mark 16. 9. fay, Now 
 when Jtfus was nj'tn early the Fir ft Day of the 
 Week, dec. 
 
 B. I think vou fhould read more of the Text 
 together, and jay, Now when fcfm was rifen 
 earl fa tbeFirfi Day of the Week, he appeir'd firfi 
 to Marv Magdalene, &c. A trery learned Au- 
 thor QVait's D>al. p. 236.) laith, c I it d d not 
 'rile in the Morning -, there is not a Text in the- 
 4 Bible tells vou lev ftnd again, p g. 237. c John 
 4 faith, ch. 20. 1. Ma-y came when n wa .y t gmt'ia^ 
 4 Barmefs j that it was before Day is as clear as 
 
 * the Sun. ThEN laid the. Angels, Why feck ye 
 4 the Living among the Dead f hi vs not here, bat 
 (J Hs rifen, q.d. long ag 0. Had Mary come at 
 4 Midnight, lie had heard the fame for all you 
 4 - know. None < f the Evan^eiiits tell us when 
 ** Chri(t rofe, There had been a great Earth* 
 ^ qua e^ for the Angel defc ended and rolfd back 
 ®-theSt*ne, and for fetr of him the Keepers did 
 61 Jhake, and became as dead Men\ and were re* 
 4 ' viv'd and gone,. Thefe thi gs had a time to 
 4 ' be aded over ^ but how long ended beiore Ala* 
 4 - ry firftcame (which was before day) is not' 
 
 * exprefs'd Several came at feveral tknes: It's 
 4 probable Mary Magdalen* (who had moit Love 
 
 * to Chrift, and to whomjie fira appear d) came 
 4 fir ft alone. Luke faith, T^ty cam? very early, 
 4 "Of8?K QA&, in the Depth of the Morning , 
 4 Depth rigmfierh a thing fed ra the Dark ', the 
 
 * Morning was deep in the D<iik, &c. 
 
 Pag. 249. i Qtieft. When do v u fuppofe Je- 
 4 fus role ? ATjW. I -do more than fuppofe, for 
 
 * I am fuilv fatisfv'd that Jeiiis rote ft* >ra the 
 
 4 Dead in the Even.- rind, pig. -... tor 
 
 4 farther fatisfaftion (mark this well) jc u. aus- 
 4 bury'd at Lyen 3 and it was. at. the very End of 
 
 t the 
 
Of the Seventhly S abb nth. $ 9 
 
 c the Day •, for the Day bein^ almoft at an End/ 
 c and they ftill on the Crofs, the Jews being net- 
 c tied with fear they (hould hang * _.. . , , 
 
 * thereon their High Sabbath*! ITttKZ' • 
 / , r , t,.. l^l-t to be the Convo* 
 
 \ befought M#w that their Legs Cithn of M 
 
 c might be broken, and fo dii- Pa jfi V er, dVa 
 
 patched. Then came the Sol- a Sabbath, and 
 
 1 diers, and brake the Legs of the not the Seventh 
 c Thieves j but feeing Jefusdead, V>y Sabbath. 
 c brake not his Legs ^ but one of 
 
 f them, with a Spear, pierc'd his Side. Now 
 
 c in the Place where Jefus was crucify'd was a \ 
 c Garden, and in the Garden a Sepulcher j there 
 c laid they Jefus, for the Sepulcher was ni^h at 
 c hand. They burred him into that Holt-, be- 
 
 * ing bard by, and had not time to carry him » 
 
 * farther, becaufe the Day was nigh ended.— 
 5 At this juncture of Time, when that Day 
 fc ended, and the next began, was Jefus bur /d 5 
 
 c Ergo, Jefus muft sieecjs rife in the Even^ to ' 
 V compleat the time prehYd for his lying Dead, 
 
 Ail this, and much more to my purpoie, doth 
 this Gentleman declare (with much aiTusance) 
 he believes to be certainly true , and yet he is of } 
 Opinion, that ChrifVs Refurrecti on did give - 
 ground for keeping a Firfl: Dav Sabbath; for 
 that he believes the Day begins at :he End or the A 
 other Day that went before, which is at 'the I 
 Evening, when it was juft dark (orasdark asi^ 
 will be that Night in thai Phce.) And ^s to the 
 time of the beginning of the Day, I am fu.iy 1 
 fat' f\ 'd he is much in the right, according to chg m 
 Account the Holy Scripture gives of ?h\ beginning I 
 of the Day. But then he doth conclude^ and take I 
 hn d certain [ruin *lfo, That Chriir did con- 9 
 in the Sepuieher till ju t tne ej:d of tbeji 
 Sabbath, and ruie juii at the beginning of tlh F u ft ' 
 
 av -i 
 
do A "Threefold Dialogue, 
 
 Day of the Week, when the Firft Day began 
 (which he cal!$ their Sabbath, a Name proper 
 enough to diftmguiih it from the Sabbath of the 
 lord) His Words are thefe, pag. 239. c I am 
 4 fully fatisfy'd that Jefus rofe from the Dead in 
 
 * the Even, when the Jews Sabbath ended, and 
 
 * our Sabbath began *, for it is the Refurredion 
 c of Jefus that caufes the Jews Sabbath to ceafe, 
 4 and gives Being and Beginning to eur Sabbath, 
 t which begins at Even, as I have prov'd. 
 
 Now pray confider how great a weight is hung 
 en a very (mail Wire*, the Matter is no le§ 
 than removing that time which, he himfelf fays, 
 pag. 220. c was given to Adam as a publick^Per- 
 
 * few, for him and his Pofterity, to be objj^'d, 
 
 * whether Man flood or fell, and this in Irmo- 
 
 * riocency before Ceremony s were in ufe. Which 
 he farther argues the Authority of God for, 
 from his blefling and fandrifying it, and that it 
 was certainly oblerv'd from Adam to the Law on 
 Sinai \ and, pag.zzi. ' That Abrahams Obfer- 
 
 * vation of the Sabbath-Day is without Difpute, 
 
 * becaufe he was fo commended for keeping God's 
 
 * Commandments, Gen. 26. 5. and pleads its be- 
 ing one of the Ten Commands, written on two 
 Tables of Stone, and put into the Ark, as no 
 Ceremony ever was, &c> Then this Sabbath, fo 
 blefs'd, fdfanftify'd, lb given, written, and pre- 
 ferv'd in the Ark, mull: needs be of great worth. 
 Now let us fee the Caufe of its Change : Why, 
 it is the Refurredion of Chrift. Why fo? Why ! 
 
 - /Becaufe he (uppofeth tho it were in the Evening, 
 'vet it was a Minute, or half a Minute, or fome 
 time aft^r the Sabbath was ended, and the Firft 
 j) a y of the Week was began, But he confefTes, 
 pag. 2$7- r i° ne °f the Evangeliils tell us when 
 itfusiok j then he, nor no Man alive can tell 
 J but 
 
Of the Seventh* Day Sabbath. 61 
 
 but that he might rife a minute or two, or a 
 quarter of an hour before the Sabbath was 
 ended: which is moft likely, becaufe he was 
 bury'd before the Day was quite ended, on 
 which he died. For Luke faith, The Women alfo 
 which came — beheld the Sepulchre, and how his 
 Body was laid ', and return' } d, and prepaid Spices 
 and Ointments : and rejied the Sabbath-Day, ac- 
 cording to the Commandment, Thefe Spices ,. &c. 
 mud take a little time to prepare \ and they 
 prepar'd them after they went : therefore the Day 
 was not ended when Chrift was bury'd. And 
 the fame Author foremention'd faith, p. 241. c Je- 
 4 ills mull: needs rife in the Even, to compleat 
 4 the Time prefix'd for his lying dead. Which 
 Time he excellently (hews was what Chrift had 
 folemnly declar'd, vi£. As Jonas was three days 
 and three nights in the Whale's Belly, jo firill the 
 Son of Man be three days and three nights in the 
 Heart of- the Earthy Mar. 12. 40. Then it is as 
 reafonable to believe, that feeing he died before 
 that Day was ended, in the Day of his Cruci- 
 fixion, he did alfo revive before the third Day 
 was quite ended, in the time of his Refurredion, 
 which was the Sabbath-Day. And then if the 
 Text now mention'd, does intend the very Day 
 on which Chrift arofe, that we fhould rejoice 
 and be glad in it, becaufe it was made by the 
 Lord \ this doth well agree with the Sabbath- 
 Day (on which it is very likely Chrift did rife, 
 Mar. 2. 27 J for that was made for Man, and 
 was to be call'd a Delight, the holy of the Lord, 
 honourable, Ifa. 58. 13. 
 
 But there is no neceffity of confining the In- 
 tent of the Spirit of God in Pfal. 1 18. 24. to that 
 very Day : for tho it fpeaks of Chrift 's Exal- 
 tation, and rejoicing in that Day, why fnould 
 
 we 
 
62 A Threefold Dialogue,, 
 
 we look no farther than his riling out of the 
 Grave ? That was not bis highelf Exaltation * 7 
 Kit when he afcended to the Right Band of God, 
 Ad. i. 3 3, 34. then was he highly exalted, and 
 had a N ame above every N une, &c. Phil. 2. 
 
 9 >ri. When he afc ended up on high, he led 
 
 Captivity captive , Eph. 4. 8. Then if his heing 
 made the Head of the C rner, rnav g ve Autho- 
 rity' for thu Da v of the Week to be kept for a 
 Sabbath , it will more proper 1\ become the Day 
 of his'-Aiceufion : foraiter he was rifen, he laid 
 to mar 7, Touch me no:, for I am not yet aft ended 
 to my Father, John 20. 17. And we find, Acts 
 1. 3. he was feen of hit. Difriplcs forty days, be- 
 fore we read of hi$ Afccnfion. And our Nation 
 doth obferve bis Afceniioiv Day accordingly, for- 
 ty days after Eajher\ tho but once in the Year ^ 
 and yet that (eems b< i\ to ague with being made 
 the Head of the Corner ; when God had not 
 only raisd him f om the dead, but alfo fet him at 
 his own right Hand, in the heavenly pi, ices, far 
 above all Prm '.p dity and Power, and Might, and 
 Dominion, and every Name that is named, not 
 ordy in this World, but alfo in that which is to come :, 
 and hath put ill things tinder his feet, &c. . Eob. i . 
 Now indeed is Chriit (who was re.us'd) made 
 the. Head of the Comer. And if we underitand 
 the Text to require a Sabbath ever We-k, on 
 the Dav that Chri : wa* rxalted, then we muffc 
 keep it not on the firft Da of tfa Week, bat 
 on the fif.h Dk\ of the Week', for. cka-t is the 
 yearly Da uHerv'd 1 1 fccnfiorfcDay, cali'd 
 l , Thu fda\. 
 
 But\er - c; more^ I humbly fnpp- fe, tho we 
 read of a Day, there is no need to n 
 p« to a . one Das of the Week or Year : for 
 v\ ; e tiavw larger Portions of Tuiu 3 catt'd \ y the 
 
 Name 
 
Of the Seventh -Day Sabbath. rjj 
 
 flame of a Dav, often in the Word of God : 
 
 / /s fortv years tempting God in the Wilder- 
 
 . i call'd the D ^ of Tentbtatio^ Pfal. 95. 
 
 8 10. And the whole Time of tjieGoipeF- 
 
 niation, i* calfda Day fffSJv inTon, 2Cqr f 
 6 2- And this Gofpel Dav God hath made, 
 ing forth in rich Grace, in the fice of jefus 
 Ch/ifl i ,n which we ought to rejoice and be glad 
 air the time the Light of the glorious Gofpel of 
 Chrift (who is the Image of Gjd) ftiinetfr, 
 upon us. 
 
 Now take the Text (under Confideration) in 
 which fenfe you will of thefe three: I think it 
 will be much more rational, than on an uncer- 
 tain Conjecture, that Chrilt arofe on the firft 
 Day of the Week, to conclude, we are requir'd 
 by this Text to forfake the Lord's blefTed and 
 Etnftified Sabbath, and keep the firit Dav of the 
 Week for the Sabbath. But fpeak your mind, 
 what do you think of it? 
 
 P. Truly, I muft needs acknowledg,. this Text 
 doth appear inefficient to prove the Matter for 
 which it was intended. And as I have diligently 
 obferv'd what you have laid concerning this 
 Text, I (hall be willing to obferve alfo bat 
 you wiil (ay to other Scriptures that aie made 
 ufe of for the fame purpofe. Only (by the ■ av) 
 I would hear how your Learned Author proves 
 our Lord to lie three whole days and three whole 
 nights in the Sepulcher> feeing the common No- 
 tion is, that he died on the fixth Day in the 
 Evening, and role on the hi it Day on the 
 Morning. 
 
 B. is this Notion lik. 1 tobe true ? What can 
 he m >r_e rid culous than to (ay fo? confidcring 
 the L >rd hunielr' declare! (as he ci.dj A jonas 
 Wat three Days aud Mr te Nt&m in we il 
 
 Belly, 
 
64 A Threefold Dialogue. 
 
 Belly^ fo Jhall the Son of Man be three Days and 
 three Nights in the Heart of the Earthy Mat. 12. 
 40. This Text our Learned Author doth ftand 
 By as a certain Truth, and accounts the common 
 Notion fhamefully groundlcfs, vit. That Chrilt 
 fliouid lie in the Grave but one whole Day, and 
 two bits of Days, and no bit of a third Night} 
 notwithftandinghe that is the true Son of the 
 true God, had fo pofitively faid he fhouid be there 
 three Days and three Nights. And of the com- 
 mon Notion he faith : c Can you imagine this 
 c to be Chrift's meaning ! In all this yo'i do lit— 
 4 tie better than fay, Jefus(theMan of Sorrow) 
 
 * jetted, joked, and juggled with his Death. I 
 
 * wonder in what Darknefs we overlook this 
 c Word Night! (having before been %aking of 
 one whole Night being wanting.) c If Jefus had 
 
 * faid, The Son of Man fidll lie three days dead^ 
 4 you had fome Plea for your Opinion : for [Day} 
 1 ibmetimes fignifks Day without Night, and fo 
 4 part of a natural Day. But it is [three Days 
 4 and three Nights} and I would know where in 
 
 * all the Bible, this Phrafe [Day and Night} does 
 € once fignify Day without Night, or Night 
 4 without Day, except in Heaven or Hell. But 
 c your firit Day (as you call a bit) is without 
 4 Night \ and your laft Day (as you call Night) 
 c is without Day. By your Synechdochical 
 4 Rule, you may argue, that Jelus lay three 
 c Years, or three Ages dead : for [Day} figu- 
 
 * rativelyfignifies a Year or an Age. This ta- 
 4 king Scriptures figuratively which fliould be 
 € taken literally, is the Hinge on which thofe 
 4 poor deceiv'd "People call'd Ouakers turn all into 
 c Confufion, and overturn all the fundamental 
 4 Truths of the Gofpel, viz. the Birth, Life, 
 4 Death, Burial, Refurreftion, Afcenfion, Inter- 
 
 4 cei^o:^ 
 
Of the Seventh- Day Sabbath. 6$ 
 
 1 cefiion, fecond Coming of Cbrift, the Refur- 
 
 * re&ion of the Dead, and eternal Judgment , 
 1 yea, Heaven and Hell : and all figurative and 
 t within. O great Gulf ! Monftrum horrendum I 
 
 I have faid before, he doth affirm the Sabbath 
 fpoken of, which follow'd immediately on the 
 Death of Chrift, was the PafTover holy Convo- 
 cation, Levit.2$.j. c And (faith he) were it 
 
 * to the whole World, I would declare it 
 
 c The Day on which Chrift was crucify'd and 
 c died, fell that year on the fourth Day of the 
 v Week, u e. Wednefday *, at the end of which 
 1 Day our blefTed Jefus was bury'd. From which 
 
 * time to the end of the Seventh-day Sabbath was 
 c three Days and three Nights, the term of Time 
 ' our Lord foretold he fhculd lie in the Grave. 
 
 And for farther Confirmation of the Truth 
 hereof, he brings the Teftimony of the Angel, 
 ' Dan. 9. 26, 27. And after fixty two Weeks pjall 
 
 * Meffiah be cut off, but not for himfelf : Thefe 
 i are extraordinary Weeks. And be Jhall con- 
 
 * firm the Covenant with many for one Week* 
 1 There is no prefix in the Hebrew to render 
 
 * it {for'] one Week, but 1HN ytoUJ one Week.] 
 c He fljall confirm the Covenant with (or rather 
 
 * for) many, /'. e. for all the Eled, by being 
 4 cut off according to the Covenant, Zech. 9. 1 1. 
 € And he fljall caufe the Sacrifice and Oblation to 
 1 ceafe. The Sacrifice was the yearly PafTover, 
 
 * Numb 2%. 2, 3, 4. the Oblation was the daily 
 4 Sacrifice, Dan. 9. 21. Thefe two, viz.. the 
 
 * yearly Type, and the daily Type of ChrifVs 
 1 Death, when he the fubflantial Sacrifice was 
 
 * facrihVd for us, then he caused thole Shadows 
 c to ceafe. But when ? In the midfl of the Week 
 ^ he fljall caufe the Sacrifice and Oblation to ceafe, 
 I Dan. 9. 27. This one Week was an ordinary 
 
 t Week 
 
66 A Threefold Dialogue. 
 
 Week of feven Day?, the midit of which is 
 the fourth Day, or middle Da\, having three 
 Days before it, and three Days after it. Thefc 
 three laft Jefus. lay dead : So you mav fee, 
 tho the Week-day of Jefus's Death (To long 
 fince) be not known to this day , yet this Day- 
 was foretold before Chrifl's Birth, by the Scrip- 
 tures of Truth. 
 
 He faith much more on the matter, too te- 
 dious for me to relate^ but I pafs on now to the 
 next Text. 
 
 P. The next Text is I fa. 56. 1, 2. where we 
 read of a time of the Saviour, and BlefTednefsof 
 Sabbath-keepers : From whence we conclude it 
 muft be a Sabbath, in remembrance of Chrift's 
 Refurre&ion. 
 
 B. If God has no where commanded his Sab- 
 bath to be laid afide, Men may be blefs'd in the 
 keeping that Sabbath which he blefs'd and fan&i- 
 fy'd, after Chrift is come, as well as before j but 
 no Command of God requires it to be laid afide, 
 therefore no neecf of a new one. But I 1) all 
 have occafion to fav more of this Text on the 
 third Head •, therefore W I pafs it now, and come 
 to your next. 
 
 P. That is Ez.eh. 43. 27. And when thefe days 
 are cxpir'd, it pill be that upon the eighth Day 9 
 and fo forwards, the Pnefts jbail make your Bur-fit- , 
 Offerings' upm the Altvr, and your Peace-Offerings 9 
 and I will accept yon, faith the Lord. v 
 
 B, Pray tell me what Argument you find 
 bere ? 
 
 P. Whv I would read the Text thus : When 
 thefe feven Dtys are expird (/. e. by the Death 
 and Rcfurredionof Jefus) It (J. e. the Sabbath) 
 pall be upon the eighth Day, and fo forward (the 
 firft Day added to feven, is the eighth Day) and 
 
Of the Seventh- Day Sabbathl 6j 
 
 I mil accept you, faith Ithe Lord. Ergo, the fir ft 
 Day (hall be accepted for the Sabbath, whet? the 
 time of the feventh Day isexpir'd. 
 
 B. 1 mud give feveral Anfwers to this Argu-* 
 raent. Aafvo, i. Remember what Solomon faith,' 
 Pro v. 30.6. Add not unto his Words , left he re- 
 prove thee, and thou be found a Lyar. The Text 
 ipeaks of no Sabbath } but gives direction how 
 to prepare an Altar, when they fliould return 
 out of Captivity : and really it fignifles a great 
 mind to prove a matter which the pure Word . 
 of God can never prove, when you add Words 
 to it which were never there before. Anfw. 2. 
 The Priefts and Levites were to be imploy'd m 
 thofe Services, ver, 19. therefore not Gofpel- 
 Services. Anfw. 3. Whereas you fay, when the 
 time of the feventh Day is expir'd, the firft Day 
 fhall be accepted, I tell you (and ilia.ll endea* 
 vour to prove hereafter) it (hail never expire 
 while this World endures. If ^ou have any 
 more, let me hear them. 
 
 P. More ! yes, feveral. After Chrift's Refur- 
 re&ion, he (aid, All Power is given to me in Hea- 
 ven and in Earthy Mat. 28. 18. which implies 
 Power to change the Sabbath. 
 
 B. If Chrift had chang'd the Sabbath, I do 
 not think any Chriltians would have preium'd to 
 have queftion'd his Power : But the Scripture 
 gives no account of his changing the Sabbath, 
 therefore I den/ this Text to imply any fuch 
 Power \o to d<>, any more than it does imply a 
 Power to make the Pope of Rome his Vicege- 
 rent, and univerfal Head of the Church j or a 
 Power to ordain Images to be ador'd in the Wor> 
 fhip of God. Go on to the next. 
 
 P. The next is nigh at hand : Chrift com- 
 manded his Difciples, ver. 19, 20. to teach the 
 
 Nations, 
 
to A Threefold, Dialogue. 
 
 Nations to ohferve all things what fo ever he had- 
 ceir.manded them \ i. e. no more nor lefs. Note 
 it : If Jefus ordain'd not the firft-day Sabbath, 
 *he Difciples (by their Practice) have taught 
 England, and other Nations, to obferve a new 
 Sabbath of their own Invention. 
 
 B. I deny that the Difciples ever taught any 
 Nation, or any Perfon (by their Pra&ice or 
 other wife) to keep a firft-day Sabbath. 
 
 P. Do you not remember, the Difciples were 
 ejfembled on the firjt Day of the Week y and the 
 Door was Jhut for fear of the Jews . ? John 20. 19. 
 
 B. Yes, I remember it very well : But I cio 
 as well remember, that we have no account of 
 their keeping that Day for a Sabbath, or teach- 
 ing others fo to do. But we may fairly gather 
 the caufe of their afTerabling, and of Chrift's- 
 coming there at that time } viz* this was the 
 next day after Chrift was rifen \ the Women 
 
 had {tz\\ him, Mat. 28. 7 -jo. and had been 
 
 directed to tell the Difciples where they fliould 
 go to wait for his coming to them, John 20. 17, 
 18. •And they which heard of it did come toge- 
 ther that Evening, and flmt the door for fear of 
 the Jews : but Thomas was not with them, ver. 
 24. But it] was not likely they mould keep that 
 Day for a Sabbath, on the account of Chrift's 
 Resurrection *, for we read in the fame Chapter, 
 ver. 9. As yet they knew not the Scripture, that he 
 trwfi rife again from the dead, 
 
 P. But we read in the Ads of the Apoftles, 
 that the Difciples came together to break Bread upon 
 thefirfiDay of the Week, A&S20.7. Mull: not 
 the nrft Day then be the Sabbath ? 
 
 B. No j it doth not follow that it was a Sab- 
 bath, from their coming then together to break 
 
 Bread ; 
 
Of the Seventh-Day Sabbath. 69 
 
 Bread : And that may appear from divers Con- 
 fiderations. 
 
 (1.) Becaufe breaking Bread was their daily 
 Pra&ice, as we underftand by the fame Apoltle, 
 A&s 2. 46. And they continnd daily with one ac- 
 cord in the Temple^ and breaking Bread from 
 .Houje to Houfa &c. 
 
 (2.) Breaking Bread was an Evening Service, 
 .and it doth not fay, they came to keep Sabbath, 
 but to break Bread : From whence I fairly ar- 
 gue, they came together in the Evening. And 
 that farther appears by the time when -the Ser- 
 mon ended, vit. Midnight : for faith he, wry 7. 
 
 ■Paul preach* d to them -and coniimid his Speech 
 
 until Midnight. Therefore not likely to begin 
 in the Morning, or at Noon, but in the Evening. 
 (3.) We find the Occafion of their meeting, 
 . and of Paul's preaching to them that Evening, 
 inferted in the fame Verfe 7. Paul preach 'd to 
 them, ready to depart on the morrow. And after, 
 he faith, ver. 1 1. When he — had broken Bread — 
 and talk'd — tilt Break of Day \ fo he departed. 
 We read, Acls 17. 2. Paul's manner was to go 
 into the Synagogues on the Sabbath Days, and 
 to preach (or reafon) out of the Scriptures. And 
 it is very likely he was employ'd on the Sabbath- 
 Day at Troai^ as well as he was at Antioch^ 
 
 and at Theffdlonica, Chap. 13. 14 '17. & 17. 
 
 2, 3. And now he was about to leave them, 
 he would break Bread with them, the night be- 
 fore he went- from them. If this (without any 
 word for it) will give Sanction to that Day of 
 the Week for the Sabbath, I fee no reafon why 
 their breaking Bread daily might not put as 
 great a Sanction on every Day for a Sabbath } 
 and if fo, you mult let the Seventh (the blejfed 
 Day) have, its fiiare amongft the reft. But the 
 
 Test, 
 
70 A Threefold Dialogue. 
 
 Text, you fee, will not prove what you bring 
 it for. Proceed, if you have any more to fay iu 
 this cafe. 
 
 P. The next is, the Direction given to' the 
 Churches of Gtlatia and Corinth^ i Cor. 16. I, 2. 
 about Collections for the Saints : A^ I have given 
 order to thr- Cm ches of Galatia, even fo do ye. 
 Vpon the fiifl D iy of the Week let every one of 
 you lay by him in ftore, as God hath profperd him y 
 that there be no Gatherings when I come. From 
 whence I ar^ue thus : Colle&ions were made on 
 the firft Day of the Week j Ergo, AfTemblys 
 were met on the firft Day of the Week. And 
 if AfTemblys were generally on the firft Day of 
 the Week, then that was the Christian Sabbath. 
 
 B. I muft give divers Anfwers to this. 
 
 jy?, Pray take notice, there is yet no Com- 
 mand of God in this or any other Text you 
 have mentlon'd for a firft-day Sabbath: and it 
 is unreafonable to believe, our wife God, and 
 our faithful Jefus mould intend fuch a Change 
 to be made of that Sabbath- Day, which was 
 blefs'd and fanclify'd at the beginning, and fo 
 wonderfully coi.firm'd at Mount Sinai, and ano- 
 ther jet in its place, without any Command to 
 any Men To to do. f 
 
 idly, This Text doth not fpeak of any AfTem- 
 bly on the Day here fpoken of (if we take ic 
 according to our reading) but upon the firft D.iy 
 of the Week let every one lay by him in (lore, as 
 God hath pro] 'per d him. Which feems rather to 
 dired: each (ingle Perfon, than a Congregation, 
 to la\ by himielf in private, and not to make a 
 gathering in jpublick v~and thaj muir be as God 
 had prolper'd him, which will take up fome time 
 to calculate. And then (if it oii-ht to be read 
 f<) it may be more reasonable to believe the A- 
 
 poftle 
 
Of the Seventh-Day Sabbath. ji 
 
 .poftle intended \ c When you have each one f \- 
 " low'd yutii woricllv Imployment in the w >rkiug 
 c Days of the Week, and on the Sab-ath have 
 c wOrihip'd God,, and given him thanks for his 
 c Mercys *, when ou return ro your Shops and 
 c Bufinefs on the fit it Dav of the Week, in the 
 firft place confide* tew G<;d hath profp^r'd ou 
 c in the Week part ■, and offer an Orfe wgto the 
 Lord (as Firir-Fruits were requird in old tine, 
 Exod. 22. 29. & 23. 16, 19.) which thou fhait 
 lay by thy felf in (tore agamft I come, that it 
 1 may be read \? when I come, to lend it to the 
 c poor Saints at Jerufalem. And in favour of 
 this our old Tranflation reads, Let every one of 
 you put afide at home, and lay up wbarfoever is 
 meet. And thus read, here is no ih w of a 
 Meeting that Day, much lefs of a Sabbath. But 
 yet again I anfwer, 
 
 lily, I fuppoie the Text may be read other- 
 wife than we read it, and carry a Senfe far dif- 
 fering from what you fuppofe, if we fo read it. 
 Note it : The Words in the Greek, tranflated 
 [upon the firft of the Week] (for Day is not 
 found there) are vl&t& \uav o-kCCetTtap* which word 
 Ijliav is properly tranflated in divers places (not 
 jirfl, but) one •, and cannot be uiid^rfiood other- 
 wife in thofe Texts. See Mat. 5. 19. IVhofoevcr 
 therefore jball break one of the le.iji of thcj'e Com- 
 mandments, &c. Here y.Lv is tranflated one\ 
 and it cannot be underftood otherwife : for it 
 would be improper to fay, the firft of the ieaft of 
 theie Commandments And the fame word we 
 have again tranflated one, v,t. 36. Thou cahfi not 
 make one Hair white or black. It muft be tranf- 
 lated one in this Verfe alio :, for* it would 
 found very iirangeiy to lav, Thou can ft not 
 ' make the firft hair of it white or black. And 
 
 again, 
 
72 A Three) old Dialogue. " »■ 
 
 again, at the Transfiguration of Chrift, Peter 
 faid— If thou wilt let m ??iake here three Ta- 
 bernacles y one for thee, and one for Mofes, and 
 one for Elias, Mat. 17. 4. The Greek is <roi (Aav, 
 *J Mm* (ju'&v, z, (xiav 'H\U. This cannot be in 
 thefe three words, ftill tranflated firft : to fay, 
 the firft for thee, and the firft for Mofes, arid 
 the firft for Elias, would have been nonfenfe. So 
 that we fee the word piety doth fignify one rather 
 than the firft. 
 
 And then, as for the word caCg&Ttw, it is 
 tranflated in divers places Sabbath 
 Luke 4. 1 6. (as you may find by the Texts in 
 Afts 13,14. the Margin) before the Death of 
 l & J 3« Chrift, and after his Refurreftion. 
 Now, this being (b, I fee not but 
 that it may be read thus, viz* Vpon one Sabbath- 
 Day let every one of yon lay by him in ftore, as 
 God kith pro f per d him, &c« And this agrees 
 with the eld Tranflation, which faith, Vpon 
 fo'/M Sabbath- Day let every one of yon put afide at 
 home, and lay up whatfoever is meet, &c. Now 
 take it which vou will of thefe ways, it can 
 do no fervice in the Caufe which you would 
 promote. 
 
 P. I confefs I can fee no great fervice ft can 
 do the Ciufe : But I have yet one more. John 
 faith, Rev. 1. 10. I was in the Spirit on the Lord's 
 Day. From whence I argue, If the firft Day of 
 the Week be here intended (as is moil generally 
 believ'd it is) then* the firft Day of the Week is 
 the Lord's Day, and therefore the Sabbath-Day. , 
 
 B. It is very well obferv'd by you, If the firft 
 Day of the Week be here intended, then fo it is. 
 But here is no firft Day of the Week nam'd, nor 
 any thing to fignify the firft Day, or any other Day 
 of the Week, one more than another \ only this, 
 
 that 
 
Of the Seventh- Day Sabbath. 75 
 
 that itiscairdtbe Lord's Day: but it is To far 
 from proving the firlt Day of the Week a Sabbath, 
 that we mull be well fatisfy'd on what Day of 
 the Week the Sabbath was, before we can know 
 what Day of the W T eek John calls the Lord's 
 Day (if he intend that Day of the Week which 
 was fet apart to the Lord, weekly, by his Au- 
 thority) For the Turks, I have heard, keep the 
 fixth Day of the Week, as their Day to wor- 
 fhip in ', andbecaufe they do (b (did they own 
 and regard this Text) they would fay it was 
 on thefrxth Day. In England, becaufe the gene- 
 rality of People keep the firft Day, they fay it 
 was the firft Day of the Week, that was call'd 
 the Lord's Day : but thofe few that fear the 
 Lord, and are willing to keep his Command- 
 ments, remembring God rcfled (in the beginning) 
 on the [event b Day, and blejfed it, and [anEiify d 
 it, Gen. 2. 2, 3. as alfo the Confirmation of it 
 on Mount Sinai, dec. Exod. 20. 10, 1 1. the Lord 
 having call'd it his Holy Day, Ifa. 58. 13. I fay, 
 thefe few Servants of the Lord, confidering thefe 
 things, do moil ftedfaftly believe (if any one 
 Day of the Week be intended J it is the feventh 
 "Day. And thefe things being duly conlider'd, 
 you are no nearer the proof of a firft-day Sabbath 
 by this Text, than you were by all the reft. 
 Thus have I plainly evidene'd my firft Reafon 
 why I do not obferve the firft Day of the Week 
 for the Sabbath. 
 
 The flrft Reafon I gave was, Becaufe I find 
 no Command of God the Father, or of Chrift 
 the Son, (b to do. This, I think, appears very 
 clearly : and not only fo, but alfo that there is 
 not the lead (hew of Truth in all -the Pretences 
 for it, when thofe Scriptures made ufe of in 
 that caie, are duly confider'd. 
 
 D P. I 
 
74 A Threefold Dialogue. 
 
 . P. I do not perceive indeed, that the firft Day 
 is requir'd by any of thefe Scriptures (which are 
 the chief of thofe Scriptures that are generally 
 us'd to prove it to be the Chriftian Sabbath) I 
 wonder therefore at the Darknefs of thefe Na- 
 tions, wherein the Word of God hath be erfb 
 long enjoy 'd, that they obferve it as fuch. 
 
 B. Sir, you need not wonder at it, feeing the 
 Inhabitants of the Nation are no more diligent 
 in fearching the Scriptures, and in confidering 
 the Reafon, of things : But their Minds are, for 
 the moll: part, imploy'd either about Vanity and 
 Folly, and pleafing the flelhly Mind, on one 
 hand } or elfe on the other, about the Advance- 
 ment of their worldly Intereft. And the fol- 
 lowing the Cuftom of the Place where Men live, 
 whether in England^ Rome, or Turky^ is the moil 
 .proper way to carry on thofe worldly Concerns. 
 And therefore fuch vvhofe AfTe&ions are fet on 
 earthly things, do not (like the noble Bereans) 
 fo carefully fearch the Scriptures, as to find out 
 the Fraud of thofe that have corrupted the 
 Word of God, 2 Cor. 2.17. or that handle it de- 
 ceitfully, chap. 4. 2. And befides, while Men are 
 in a carnal State, they are not fo fit to fearch 
 out fpi ritual things: They are Foolifimefs to them , 
 neither can they know them y bccaufe they are fpi- 
 ritually difccrnd. But now I come to the next 
 Branch of Argument, Why I do not fo ob- 
 ferve it. 
 
 2. As I have ftiew'd there is no Command,^ or 
 fufficient Authority of God, to keep the nrft 
 Day of the Week for the Sabbath •, fo I am now 
 to ihew you, that the Nation where I dwell (viz. 
 the People of England) do not pretend to any 
 Command of God for it to be fo kept. And 
 that I lhall make appear by three Arguments. 
 
 Jrg. 1. 
 
t 
 
 Of the Seventh-Day Sabbath. 7 $ 
 
 Arg.i. They do not call it by the Name of 
 Sabbath generally (either relating to their Wor- 
 ship, or otherwise) but Sunday : 
 which Name we find (as we have See the Comm. 
 it from learned Authors) was gi- Prayer-Boo^ 
 ven to the firft Day of the Week, and the Almx- 
 by- the Affyrians, a great, rich, nac^y &c. 
 and idolatrous People, who nam'd 
 the Days of the Week after the Names of their 
 Idols j and the Sun being efteera'd the moft ex- 
 cellent of thoie Idols, therefore they gave it the 
 firft place amongft them, and the firft Day of 
 the Week was dedicated to it, and call'd Sunday. 
 [Read from pag. 20. to pag. 26. of a Tra& on 
 the fourth Commandment, by Mr. Tho.Chaf ley 
 recommended by Dr. Bates and Mr. John How \ 
 reprinted Anno 1692.] Now feeing they call 
 it not the Sabbath-Day, but Sunday, which is 
 a Heathen Name j we may fairly judg they do 
 not pretend to have the like Authority for that 
 Day from God, as was for the feventh-day 
 Sabbath, feeing they give it not the name of the 
 Sabbath- Day. 
 
 P. Well, but you know, they call it by the 
 Name of the Lord's Day \ and they think that 
 to be as high a Name as the Sabbath-Day : and 
 if that Name be proper and fit for that Day, I 
 do not fee how you will fairly diiannul their 
 Argument. 
 
 B. You fay true , if it were fit to be call'd 
 by that Name, in refped: to the Authority of 
 God on that Day of the Week, above any other 
 Day of the Week •, then indeed we mult allow 
 it to carry as great a Force, as i£ it were call'd 
 by the Name of the Sabbath-Day (in fosne knk^ 
 but with this Reftridion •, That whereas when 
 the true, and living God blefs'd and fan&ify'd the 
 D 2 Sab- 
 
j 6 A Threefold Dialogue. 
 
 Sabbath, and requir'd it to be obferv'd as fuch 
 by Men, he requir'd Men to fan&ify it wholly 
 to his Service (honouring him in it, not doing 
 their own ways, Ifa. 58. 13.J But tho they call 
 the firft Day of the Week the Lord's Day, yet 
 they fuppofe, that Lord which hath requir'd that 
 Day, hath not requir'd fuch a Day as was re- 
 quir'd before, neither for meafure nor manner. 
 And that appears, 
 
 1/?, For that fome fuppofe, that whereas the 
 Sabbath was to be of the fame length with other 
 Days, it is not Co with the Day they are now to 
 obferve. The Sabbath began in the Evening, 
 when the Day before it ended, and ended in the 
 Evening alfo as the other Days did, Levit.i}. 32. 
 But they begin theirs in the Morning, and have 
 done with it by Night, or before ; leaving the 
 Service of God, and taking their pleaiure, Lr 
 the general part of them : and fome have writ- 
 ten in defence of a fliorter Day for that Service 
 than for their own. [Biflicp of Ely, p. 230,231. 
 B. Keach, &c] 
 
 zdly, The Manner of its Obfervation is not 
 like the Obfervation of the Sabbath, as we 
 plainly fee by Experience conitantly every Week : 
 for whereas the Lord commanded that Man 
 Ihould do no manner .of Work on the Sabbath 
 Day, it is very plain Men do not keep the firft 
 Day in that manner } for Brewers,Bakers } Cooks, 
 Glafs-houfe Men, Coachmen, and many times 
 Carmen, &c. are working on that Day. And 
 theBiftiop of Ely faith, pag.217. 4 The Catho- 
 
 * lick Church, for more than 600 years after 
 4 Chrift, permitted Labour, and gave licence to 
 c many Chriftian People to work upon the Lord's 
 
 * Day, at fuch hours as they were not comman- 
 
 * ded to be prefeut at the pubiick Service, by 
 
 t the 
 
Of the Seventh-Day Sabbath. ff 
 
 * the Precept of the Church. And he faith, pag.- 
 
 219. c In St. Jerom's days the devoutefjb 
 
 4 Chriftians did ordinarily work upon the Lord' 
 
 * Day, when the Service of the Church was 
 
 * ended. The Lady Paula her fel£ and all the 
 
 * Virgins and Widows, who lived 'in Bethlehem 
 c with her, repair'd duly to the Church on the, 
 
 * Lord's Day *, and after (he return'd from 
 
 * thence to her Lodgings, (lie her felf, and all her 
 c Company fell to work, and every one per- 
 c form'd their Task, which was the making of 
 
 * Clothes and Garments for themfelves and c- 
 
 * thers, &c. * Thefe things confider'd, we find 
 (were the term Lord's Day allow'd) yet there 
 would (till remain a vaft difference between the 
 Sabbath Day and that which they call Sunday 
 or Lord's Day. But I can fee no reafon to allow 
 the Term \ for it is grounded only on three 
 fcripturelefs Suppofitions, which are not of force, 
 I humbly fuppofe, to (upport a matter of fo 
 great weight. 
 
 1. They fuppofe Chrift: rofe from the dead 
 on the firft Day of the Week \ which (as hath 
 been fhewn before) is not declar'd in the holy 
 Scripture, and is much to be queftion'd. 
 
 2. They fuppofe that it is an excellent Service 
 to offer to God a Day every Week, in remem- 
 brance of his Refurreftion (tho they there- 
 by remove the Day which God had fanftify'd 
 and eftablifh'd) But it may well be faid to thera, 
 as of old, Who hath reqjAifd this at your hand f 
 Jfa.i. 12. For no Word of God directs them 
 
 * Thk great Prelate wrote hi* Boo\ Anno 1635. fm 
 the Reign of /C.Charles I. and, at he faith in the Pre* 
 fice> at hkMCommand. 
 
 D 3 fc 
 
78 A Threefold Dialogue. 
 
 lb to do, as many have acknowledged ; of which 
 more hereafter. 
 
 3. They fuppofe the Day which John call'd the 
 Lord's Day, was the fir ft Day of the Week -, 
 which doth not appear either from that Text, 
 Hev. 1. 10. or any other place of the holy Scrip - 
 lure. 
 
 And therefore I fuppofe their adding the Title 
 'Lord's Day, to its common name Sunday, will not 
 make any kind of Compenfation for the Affront 
 put on the Authority of God, in changing his blef 
 led and fandified Sabbath for another Day call'd 
 jby another Name. But more of this hereafter. 
 
 Arg. 2. The Parliament of England do ftill 
 retain the honourable Title of Sabbath-Day unto 
 fhefeventhDay, where it wasfirft plac'd by the 
 Lord himfelf, as may be feen plainly, if you 
 will give your felf the trouble to look on their 
 tVotes on that Day of the Week. Then cer- 
 iainly ? feeing they do not believe the fame Ti- 
 tle to be transfer 'd from the feventh Day to the 
 firft Day of the Week, by the Authority of 
 God •, we may fafely conclude, that they do 
 not pretend to any Command of God to keep 
 the firft Day of the Week for the Sabbath. 
 Nay, not only the Parliament, but alfo thofe 
 Fathers (feveral of them) who are much fet by 
 in England-, Bp White faith, p. 202. c When 
 c the Fathers diftinguifh, and give proper Names 
 
 * to the particular Days of the Week, they al- 
 f ways ftile Saturday to Sabbatum, the Sabbath \ 
 1 and the Sunday, or firft Day of the Week, 
 f Dominicum, the Lord's Day. 
 
 Ignatius ad Magnef. ' Next after the Sabbath- 
 c Day let every Friend of Chrift obferve the 
 
 * Lord's Day. Ambrose de Sacram. % 4. c. 6\ 
 I Upon the next Day, being the Sabbath, and 
 
 1 after 
 
Of the Seventh-Day SMtth. 79 
 
 c after that, on the Lord's Day, I will treat of 
 c the Order to be ufed in Prayer. Socrat. Hijl. 
 lib. 6. c. 8. * Upon the two Holy Days of the 
 '■ Week, the Sabbath and the Lords Day, the 
 c Asians held their AfTemblys without the City. 
 Clem. Rom. Ap. Conji. lib. 7. c 24. ' You muft 
 ' keep holy the Sabbath, in memory of the Crea- 
 c tion *, and the Lord's Day, in honour of ChriiVs 
 4 Refurre&ion. 
 
 By this account which we have from this 
 learned Author (who was (o great a Man in the 
 Church of England) we rind they are fo far 
 from any pretence to a Command of God, to 
 keep the firft Day of the Week for the Sabbath 
 Day, that tbey do allow, the Sabbath of the 
 Lord was obferv'd in thofe pureft Gofpel-times \ 
 tho it feems they thought it would be an Honour 
 to Chrift, to worlhip God alfo on the fir ft Day 
 of the Week, Tome part of the Day, and then 
 return to their Work again. And there was al- 
 lowance to People to work on the firft Day of 
 the Week, for more than fix hundred years. 
 
 Arg. 3. I (hall now (hew you that they were 
 formerly fo far from pretending any Authority 
 from God for obfervmg the nrft Day of the 
 Week for the Sabbath Day, that they declard 
 quite the contrary in both Branches j viz.. it was 
 not by any immediate Authority from God, nor 
 was it intended by thofe Men to be obferv'd 
 for the Sabbath Day. 
 
 ifij They did not pretend fo much as any 
 Authority from God to obferve that Day of the 
 Week above the fecond, third, or fourth Days 
 of the Week •, and therefore they did not pre- 
 tend, in thofe days, any kind of Obligation 
 from the Refurre&ion of Chrift to obferve it 
 as a Sabbatb, or to (hew any refpeft to it, more 
 D 4 than 
 
So A Threefold Dialogue. 
 
 than to any other common working Day. For 
 the proof hereof, I fliall quote feveral Authors, 
 as they are cited by Bilhop White. 
 
 The firft I (hall mention is John Frlth^ who 
 was born at Wefirum in Kent, and died Anno 
 '1531. In his Declar. of Bapt. p. 96. he faith, 
 c Our Forefathers, which were in the beginning 
 
 * of the Church, did abrogate the Sabbath \ and 
 ' they did ordain initead of the Sabbath, which 
 
 * was Saturday, the next Day following, which 
 t c is Sunday. 
 
 The fecond Author is Will. Tindah Anfwer to 
 Dr. More. He faith, chap. 25. * We be Lords 
 
 * over the Sabbath, and may change it 
 
 J as we tee need. 
 
 The third I mention is Stat. Edw. Regis, anno 
 5, 6. c Neither is it to be thought, that there is 
 
 * any certain Time or Number of Days pre- 
 c fcrib'd in Holy Scripture, &c. but that the Ap- 
 ' pointment both of the Time, and alfo of the 
 
 * Number of Days, is left bv Authority of God's 
 
 * Word, to the Liberty of Chrift's Church. 
 
 The Bilhop of Ely, in his Epi- 
 What kind of ftle, faith, c The keeping holy 
 keeping they in- « the Lord's Day, and other Fefti- 
 tend, fee after- < va j s ordain'd by the Church and 
 ?"*• c State, is a Work of Piety, &c. 
 
 And/?. 109. c Altho the Sunday 
 or Lord's Day, in the time of the Law, was 
 an ordinary working Day \ yet under the 
 Gofpelthe fame is an Holy Day, by the perpe- 
 tual Ordinance of the Catholick Church. 
 P. 187. c The lawful Ordination of the Church 
 may give the name Lord's Day to an Holy 
 Day j as well as Epifcopal laying on of Hands 
 may make one who was a Layman be call'd a 
 Prieft or Minifter of our Lord Jefus Chrilr. 
 
 P. 
 
Of the Seventh-Day Sabbath. 81 
 
 P. Pray what doth he mean by lawful Ordi- 
 nation of the Church relating to a Day ? .For I 
 think it is plain the Church hath Authority in 
 the Word of God, to ordain her 
 own Officers : But then they muft Aftsi.ao-26. 
 be fuch as the Word of God di- 6 - *>> 6 - 
 
 reds to. But I remember no Au- ^ I """3* 
 
 thority given to the Church, to -,.1 f' 3 * 
 ordain a Lord's Day. What doth \^' % 
 he mean by it? _ j u . I4 , 2 lh ma ; 
 
 1L 1 fuppofe he intended nothing 6 7# Tit. 1. 
 elfe, but to appoint what Day they * ? * ,. XI . 
 . wiilobferve, and to command the 
 People under their care to obferve it according 
 to that Appointment of theirs. For he faith, 
 p. 270. c It was in the free Election of the 
 c Church to appoint what Day or Days, or 
 
 * Times, (he thought good, or found convenient 
 1 for religious Dutys : for the Evangelical Law 
 c hath not expreily determind any certain Day 
 1 or Time, &c. 
 
 P. 272. ' Builingtr in Jpoc. 1. 10, Chriftiaa 
 4 Churches entertained the Lord's 
 c Day, not upon any Command- IdemDecad. 
 1 ment from * God, but according P. 2» Serm, 4, 
 c to their free Choice. 
 
 And again,, p. 273. c That one Pay be cho- 
 c fen for God's external Worfhip, rather than 
 
 * another, the Church hath Liberty from Chrift 
 c to eftablifh that which is judg'd moll con- 
 c venient. 
 
 And as for their commanding other People (irr 
 all their Jurifdidion) to obferve that Day, thus 
 fet apart and appointed by them \ they pretend 
 only thofe general Rules in Scripture, /frb.13.17; 
 Mat. 18. 17. which bind all Inferiors to obe^ 
 ^enlthat are their Superiors } Epk 6. z. as Chil- 
 D 5 da». 
 
82 J Threefold Dialogue. 
 
 dren to Parents, Servants to Matters, and Sub : 
 jecls to Princes: fo likewife they (fuppofmg 
 themfelves the Rulers of the Church of Chrift) 
 ought to be obey 'd. Vid. p. 100,101. But I remem- 
 ber Minifters are directed in Scripture to hold 
 faft the faithful Word, and to fpeak the things 
 which become found Doctrine *, and to ufe found 
 Speech, that cannot be condemn'd, &c. Tit. 1.9. 
 & 2. 1, 8. and not to be Lords over God's Heri- 
 tage, r Pet. 5. 3. But according to what one of 
 thefe Authors cited fpeaks (viz. We are Lords over 
 the Sabbath^ &c. Tindal, p. 70.) I do not fee 
 but the Sunday, or firft Day of the Week, 
 which they have appointed by their Authority, 
 may be properly call'd, The Lord Bifiops Day, 
 Pray bear with the Exprefiion, and confider fin- 
 cerely, if it be not reafonable (according to 
 what they fay) to call it fo. 
 
 zdly^ I. am now to (hew you, that as they de- 
 clare it to be only by their Authority, that the 
 firft Day is in any meafure refpe&ed above other 
 Days of the Week •> fo they alfo declare they 
 never intended it to be kept for the Sabbath, nor 
 as a Sabbath, but as any other Holy Day, which 
 they appoint to be obferv'd. 
 
 Canon 13. anno 1603. c All manner of Per- 
 t fons within the Church of England fhall from 
 c henceforth celebrate and keep the Lord's Day, 
 c commonly call'd Sunday, and other Holy Days 
 4 (amongft which the Saturday of every Week 
 
 * is none.) It feeras fome obferv'd the Seventh 
 Day to that time. 
 
 Stat. Edw. anno 5,6. c Be it therefore enacted^ 
 c That all the Days hereafter mention'd fhall be 
 
 * kept Holidays, and no other : that is, all Sun- 
 
 * days in the Year, the Days of the Circumcifion 
 J of the Lord, of Epiphany, Purification, &c 
 
 Frith 
 
Of the Sevent&Ddj Sahbdth. 8 j 
 
 Frith, p. 70. c Our Forefathers did abrogate 
 1 the Sabbath, to the intent that Men might have 
 
 * an Example of Chriftian Liberty - r and that 
 
 * they might know, that neither the keeping the 
 c Sabbath, nor any other Day, is neceflary 
 
 * And tho they might have kept the Saturday 
 € with the Jews as an indifferent thing, yet did 
 ' they much better to overfet the Day, to be a 
 1 perpetual Memory, that we are free, and not 
 
 * bound to any Day :, but that we may do all 
 c lawful Work, to the pleafure of God, and the 
 c profit of our Neighbours. 
 
 Tindal, p. 70. i We are Lords of the Sab- 
 6 bath, and may change it into Monday, or any 
 c other Day, as we fee need \ or make every tenth : 
 
 c Day Holiday, &c. — Neither was there 
 
 4 any more caufe to change it from the Saturday^ 
 
 * than to put a difference between us and the 
 
 * Jews, and left we mould become Servants to 
 
 * the Day, after their Superftition. 
 
 Dr. Barns's Artie, p. 206. c There be certain 
 1 Days aiTign'd, that we fhoutd come together \ 
 c not that that Day in which we come together 
 
 * is holier than another, but all Days are alike 
 equal, &c. 
 
 Prayobferve, in all thefe Citations here is no 
 ftrefs laid on the Refurre&ion of Chrift, to the 
 fandifying of that Day which they appointed : 
 no? that it was by any other means become holier 
 than any other Day of the Week. And yet 
 fome of them lived not two Century sago-, Frith 
 dying Anno 153.1. and Twdalin 1536. 
 
 Now add to all this, their Allowance of Work 
 and Play to be done on the Day which they call 
 Sunday, or Lord's Day (when the 
 Service Hours are Daft) and you Stat. Edw, 
 will fee they intended it no* for a l - H—V- 
 
i?4 4 Threefold dialogue. 
 
 Sabbath, but an Holy Day, as they intended 
 other Saints Days of their own appointing as 
 well as this. 
 
 That Work was allow'd to be done, on that 
 Day, for more than fix hundred Years, I have 
 noted already j and (hall now mind a few Tefti- 
 rnonys more about it. 
 
 Bifhop of £/y, p. 216, 217. c The Law of 
 the fourth Commandment enjoin'd the Jews 
 and the Israelites a total Refting and CeiTation 
 from Labour, and fecular Negotiation upon the 
 4 Sabbath, by the fpace of a natural Day— — — 
 4 But the Evangelical Law impofes no fuch Com- 
 
 * mandment of total Abftinence from fecular 
 
 * Labour, or from civil Actions upon Sun- 
 
 J day, &c. 
 
 P. 217. c In the New Tedament we read of 
 4 no Prohibition or negative Precept concerning 
 4 Abftinence, and Ceffation from fecular Ad ions 
 4 upon the Lord's Day, more than upon other 
 4 Days: That which is not prohibited, is freely 
 4 permitted, faith Tertullian^ de Coron. Milit. 
 : chap. 2, 
 
 In Confianune the Great's time, when he by 
 his Imperial Power (nofe that) maintain'd Chris- 
 tian Religion, and among many other Religious 
 Conftitutions, ordain'd the weekly 
 
 * Here we have Obfervation of the Lord's Day *, 
 itsfirft Autho- (Bifhop of Ely, p. 218, 219.) c Ru- 
 nty* l ral People had liberty to labour 
 
 \ c in their Fields and Vineyards } 
 
 * and none of all the holy Fathers of the Church, 
 c living in thofe days, or many years after, re : 
 
 * prov'd the fame, or held it a profane thing. 
 
 P. 219. c In Gregory the Great's time, it was 
 4 reputed Antichriftian Doftrine, to make it a 
 
 t Sin, 
 
Of the Seventh-Day Sabbath. 85 
 
 c Sin, or any thing unlawful, to work upon — 
 c the Sunday, or Lord's Day. 
 
 P; 224. 4 The Statutes of our Nation, and 
 4 our Canon?, and our Homily s permit necef- 
 
 4 fary Work 'upon Tome part of Sundays 
 
 4 and Holidays. 
 
 Nay, it feems the People were more fcrupulous 
 in the Cafe, than they requir'd who appointed 
 the Day to be (in fome fenfe) regarded \ for 
 we find divers Orders of State made for promo- 
 ting Labour on the Holidays foremention'd \ of 
 which the Sunday is one, as I have (hewn be- 
 fore, pag. 82. 
 
 Bifhop, p. 225. c King Edward 6. Injund - . 
 c All Parfons, Vicars, and Curates, fhall teach 
 4 and declare unto their Parifhioners, That they 
 4 may with fafe and quiet Confcience, in time 
 4 of Harveft, labour upon the Hol^ and Feftival 
 4 Days, and fave that good thing which God 
 4 hath fent. And if for any Scrupulofity, or 
 4 Grudg of Confcience, Men (hall fuperftitioufiy 
 4 abftain from working on thofe Days, that then 
 c they Ihould grievoufly offend and difpleafe 
 * God. And p. 224. he lets us know, the fame 
 Injun&ion was reviv'd in Queen Elizabeth's 
 Reign. 
 
 P. 230. he faith, 4 Secular and corporal La- 
 4 bour may lawfully be ufed, upon fome part of 
 4 God's Holy Day. For proof hereof he faith, 
 4 No juft Law, Divine, Ecclefiaitical, or Civil, 
 
 4 doth- totally prohibit the fame. The Apofio- 
 
 4 lical primitive Church permitted this, and all 
 4 the School-Doctors, and the Canonifts, and 
 t worthy Divines of our own part teach the fame. 
 The(e things being duly confider'd, it appears 
 very plainly, that the fecond Reafon I gave, why 
 I obierve not the firft Day of the Week for the 
 
 Sab- 
 
86 A Threefold Dialogue. 
 
 Sabbath, is a certain Truth 7 viz.. The People of 
 England do not pretend any Command of God 
 for it to be kept (b. • 
 
 $My 9 I come now to my third Reafon given in 
 this Cafe j namely, Becaufe I think all Mankind 
 requir'd by the Authority of God to keep holy 
 the feventh Day of the Week, for the SabbatB 
 of the Lord. 
 
 P. Can you imagine it to be the Duty of all 
 to obferveit, and yet isobferv'd by fo very few ? 
 How can we think it poflible, that (in fuch a 
 Nation, where we live, having fo much means 
 of Grace) a univerfal Duty can be Co much neg- 
 lected? 
 
 B. Wonder not at it, for there are other 
 Dutys as univerfally binding upon all Men, 
 which are as much neglected as this is, and 
 have been. 
 
 P. Pray give an Inftance, if you can, of any 
 Duty fo univerfally binding, as you fuppofe this 
 to be, and yet fo generally neglected. 
 
 B. That I can eafily do, of more than one 
 or two either. God knows, and Men may eafi- 
 ly know if they will, there are too many Dutys 
 binding on ail Men, which are too much neg- 
 lected 
 
 i. Take notice then, Repentance is a Duty 
 which is univerfally obligatory on all Men, com- 
 manded by the Lord, AlU 17.30. But novo God 
 hath commanded all Men every where to repent ^ 
 &c. And that enforced with the greateft Penalty 
 imaginable \ no lefs than perifhing : Except ye 
 repent -, ye Jball all likewife perij})^ Luke 13.3- And 
 yet we have woful Experience daily, by the abo- 
 minable Profanenefs pubiickly feen in cur ft reefs, 
 notwithstanding all the Means of Grace affor- 
 ded , that this great univerfal Duty is as much 
 
 neglected 
 
Of the Seventh-Day Sabbath. 87 
 
 negle&ed (almoft) as the other we are fpeaking 
 of. And thus it was of old, when our gracious 
 God had fent his Prophets a long time, and they 
 had been abus'd, 2 £hron.$6. i$,i6. He had 
 drawn them with the Cords of Love, and yet 
 they had not regarded, but were bent to back- 
 Aiding, Hof. 11. 47. When he had flricken them, 
 and they ftill revolted more and more, Ifa. 1. 5. 
 When he look'd for Grapes, and they brought 
 forth wild Grapes, Ifa. 5. 4. Nay farther, when 
 he had fent Judgment after Judgment, and made 
 fome of them to fee the bitter Fruits of Sin, in 
 that they were overthrown as God overthrew 
 Sodom and Gomorrah, and fome were as Fire- 
 brands pluckt out of the burning: We find, 
 notwithstanding all this means ufed, God is ftill 
 complaining, Tet ye have not return d unto me, 
 
 fa ith the Lord, Amos 4. 6 11. 
 
 2. Faith is a univerfal Duty, and fo needful, 
 that he that believeth not JJjall be damned, Mark 
 16. 16. And yet, alas ! what Ihall we (ay con- 
 cerning Mankind, yea thofe too which call them- 
 felves Chriftians ? May we not take up the lad 
 Lamentation of the Prophet Ifaiah, Ifa. 53. 1. 
 Who hath believd our Report? dec. And fo it 
 was of old, as we find in that excellent Song 
 which Mofes pen'd : God complain'd, Dent. 32. 
 20. They are a 'very f toward Generation, ChUr 
 dren in whom is no Faith. And thus it continued 
 at the Coming of Chrift : Mat. 23. 23. Te pay 
 Tithe of Mint, and Anife, and Cumtnin, and 
 haye omitted the weightier Matters of the Law, 
 Judgment, Mercy and Faith, &c. Again, Mat. 
 22. 37-^-40. Love to God with all the Heart, 
 and our Neighbour as our felves, is all Mens Dw 
 ty, the Subfiance of the Law and the Prophets', and 
 yet dreadfully negle&ed. 
 
 P. It 
 
88 A Threefold Dialogue] 
 
 P. It is very true, thefe Dutys are too much 
 negle&ed *, but yet we have reafon to hope abun- 
 dance of Men and Women are obferving thefe* 
 Dutys, who do not obferve that which you 
 fpeak of. 
 
 B. And I have realbn to fear fome of thofe do 
 not mind thofe Dutys Co well as they ought, who 
 do keep the Sabbath, however it is good to hope 
 charitably. But it is enough to make a Man trem- 
 ble to think of former times (tho had we liv'd 
 then, it may be we fhould have thought as cha- 
 ritably then as now) to think of the old World, 
 
 Gen. 6. 5— 8, & 7. I, 4, li, 19 23. that 
 
 Noah fhoald be the only righteous Perfon, and 
 the Wrath of God mould fweep away a whole 
 World of Sinners at once. Or to think that in 
 Abrahams time there fhould be five City s found, 
 wherein there were not to be found ten righ- 
 teous Perfons in order to fave the Citys from 
 Deftru&ion :, that God had only a righteous Lot 
 there, whom he fav'd, and rain'd dreadful 
 Showers of Fire and Brimftoneon the Ungodly, 
 Gen. 18. 32. & 19. 13, 23,24, 25. Or that of 
 Six Hundred Thoufand Perfons that came out of 
 Egyp^ °nly two of thofe Perfons enter d into 
 the Land of Canaan, ali others of them dying 
 in the Wildernefsfor their TranfgrefTions, Numb. 
 
 1. 46. & 26. 63 65. And thefe things are 
 
 written for our Admonition, upon whom the Ends 
 of the World are come, 1 Cor. 10. 11. 
 
 P. It muit be confefs'd thefe univerfal Dutys 
 have been wretchedly difregarded : yet bereis a 
 material Difference betwixt this Cafe and that 
 you fpeak of j for ail thefe are generally own'd as 
 univerfal Dutys, tho they are not pradis'd ', but 
 fo is not the Sabbath, as you well know. 
 
 B. It 
 
Of the SeiMh-Day Sabbath. 89 
 
 B. It is true, this is a material Difference in- 
 deed, but the Advantage of Argument is for me j 
 for if Men can Co generally difregard feveral 
 Dutys that they own to be fuch, how much 
 more rational is it to believe, that they may dis- 
 regard a Duty (univerfally obligatory to all Men) 
 Which is not fo well known (and fo much againit 
 worldly Intereft) becaufe they have no mind to 
 know and obferve it ? And I am verily perfua- 
 d^6^ had there been any number of Men in for- 
 mer Days, who had arriv'd at that height of Im- 
 piety, as to patronize fuch an Opinion, that 
 Repentance, and Faith, and Love were not Du- 
 tys to be obferv'd by Chriftians, they would 
 quickly have met with a great many that would 
 fondly have imbrac'd the Notion, and have pro- 
 moted it *, becaufe it futeth as well to carnal 
 Minds, as the Notion of no Sabbath. And this 
 the rather appears to be true, for that we have 
 of late had forae Preachers that have been fo 
 bold as to mock, fcofF at, and ridicule Repen- 
 tance and Faith in public k Preaching, as if thefe 
 were as dangerous as adoring dead Saints, cal- 
 ling thofe excellent Dutys, by the fcoffing Titles 
 of Saint-Repentance and Saint Faith, &c. And 
 thefe kind of Men have abundance of Difciples. 
 I might have added to thofe foremen tion'd that 
 great Ordinance of Chrift, which eniereth true 
 Believers into the Chriftian Church, namely, 
 Water-Baptifm rightly adraimfter'd, viz* by 
 dipping in Water, burying under Water, and 
 railing up out of the Water, in remembrance of 
 the Death, and Burial, and Refurreftion of 
 Chrift, Rom. 6. i> 11. and that we are to 
 
 die to Sin, and to rife up again to Newncfs of 
 Life, Col. 2. 12. But, alas ! we find thefe known 
 univerfal Dutys grievoufly disregarded, as well 
 as the Lord's blefftd Sabbath. P. 
 
go J Threefold Dialogue. 
 
 P. My Qutftion hath hinder'd you fome time, 
 but now I perceive it is poflible for univerfal 
 Dutysto be grievoufly negleded. Pray go on 
 to offer what you have to fay, to prove the Sab- 
 bath to be an univerfal Duty. 
 
 B. That I ihall very willingly do, and I pro- 
 pofe to do it by way of Argument, and the 
 firft (hall be this: If the Holy Scriptures do 
 prove evidently the Seventh Day of the Week, 
 to be the Sabbath of the Lord j then all Perfons 
 are requir'd, by the Authority of God, to keep 
 Holy the Seventh Day of the Week for the Sab- 
 bath of the Lord. But the Holy Scriptures do 
 prove evidently, the Seventh Day of the Week 
 to be the Sabbath of the Lord : Ergo, all Per- 
 fons are requir'd, by the Authority of God, to 
 keep Holy the Seventh Day of the Week for 
 the Sabbath of the Lord. 
 
 P. I think (according to the Rules of the 
 Learned) I muft diftinguiih upon this Argument, 
 and fay, There is a Difference between the Old 
 Teftament-Sabbath, and the New Teftament- 
 Sabbath *, and then with this Diftin&ion (if it 
 be allow'd) I may deny the major Proportion 
 in the Argument, viz* If the Holy Scriptures 
 do prove the Seventh Day of the Week to be the 
 Sabbath of the Lord j then all Perfons are re- 
 quir'd, by the Authority of God, to keep Holy 
 the Seventh Day of the Week for the Sabbath of 
 the Lord. 
 
 p B. This youfuppofe (according to the Rules 
 of the Learned) is to be deny 'd. 
 
 P. Yes, I do fo. 
 
 B. Then, in the firft place, I deny your Dif- 
 tinc~tion, and do tell you, there is no Difference 
 between the Old Teftament-Sabbath, and the 
 New Teftament-Sabbath, which I prove by thefe 
 found Arguments* ^£« 
 
Of the Seventh-Day Sabfath. 9 r 
 
 Arg. 1. If there be a Weekly Sabbath now in 
 being, by the Authority of God, then there is 
 no Difference between the Old Teftament- Sab- 
 bath and the New Teftament-Sabbath. But there 
 is a Weekly Sabbath now in being, by the Au- 
 thority of God : Ergo, there is no Difference 
 between the Sabbath of the Old Teftament, and 
 the Sabbath of the New Teftament. 
 
 P. Some Perfons would deny the Minor, but 
 
 I do not : for I believe a Weekly Sabbath now 
 
 in being, by the Authority of God but the 
 
 Major is now deny'd. 
 
 B. You deny that there is no Difference, &cl 
 
 P. Yes, I do fo. 
 
 B. I then prove the Major thus : 
 Whatlbever Difference God hath made now^ 
 in any Matter relating to his Worfliip, is to be 
 found in the Word of God. But there is no Dif- 
 ference to be found in the Word of God, be- 
 tween the Old Teftament-Sabbath and the New 
 Teftament-Sabbath : Ergo, there is no Difference 
 between the Old Teftament-Sabbath and the New 
 Teftament-Sabbath. 
 
 P. How ! no Difference ! why you know, on 
 the Sabbath- Day of old, they were to offer two 
 Lambs , &c. be fides the continual Burnt-Offering, 
 &c. Numb. 28. 9, 10. But now the Iamb of 
 God is come (the Antitype of thofe Types) we 
 are freed from thofe Sacrifices and Offerings. 
 And every Sabbath the Priefi was to fet the Shew- 
 bread in order upon the pure Table before the 
 Lord, Lev. 24, 6, 8. But now we have none of 
 thefe thing? requir'd : and will yotrnot allbw a 
 great Difference then with refped to thefe 
 things ? 
 
 B. Sir, you quite miftake the Matter before 
 us : We are not fpeaking of the Things (or Ser- 
 vices) 
 
92 A Threefold Dialogue. 
 
 vices) to be perform' d on the Sabbath, but <$ 
 the Sabbath it felf. Thefe Services to be done 
 on the Sabbath were ceremonial, belonging to 
 the Ceremonial Law, and to the Levitical Prieft- 
 hocd j and thefe lafted To long as God intended 
 them for, even until Chrift was come, who was 
 the Subftance of thofe Shadows, and the great 
 High Prieft, who abideth a Prieft for ever, af- 
 ter the Order of . Melcbifedeck. And becaufe 
 there was no perfection by thofe Shadows, nor 
 in that Prieft hood, they did not continue*, but 
 Chrift being come our great High Prieft, hath 
 now an unchangeable Priefthood : And the 
 Priefthood being changed, there is made of ne- 
 TT . cedity a Change alfo of that 
 
 Heb.8. 1—6.. Law. But the Sabbath it felf is 
 9.6—12. not Ceremonial, but Moral, be- 
 10. 1--12. i on gi n g to tne Moral L av ^ e ft a _ 
 
 Mat. i* 18 19. blilh ' d and confir m'd by Chrift : 
 5 * 3 y * So that none may break one of 
 the leaft of thofe Commandments, nor teach 
 Men fo to do. 
 
 P. The Truth of the Matter feemeth fo to be 
 in this Cafe, as you fay, I confefs. But cer- 
 tainly there are many Chriftians (or ProfefTors 
 of Chriftianity) that have never learn'd to dif- 
 tinguifli in thefe Matters, vfz* between Cere- 
 monial Laws, and Moral Laws *, for moft People 
 us'd to (peak of the Law as one intire Body of 
 Laws given at Mount Sinai ^ without taking no- 
 tice of Typical and Moral, which indeed I do 
 confefs ought to be minded. 
 
 But yet I think you muft allow there will ap- 
 pear a Difference between the Sabbath then, and 
 what we have now *, becaufe you know then the 
 Lord ordain'd Death to be the Punifhment of 
 Sabbath-Breakers, Exod. 31. 14. & 35. 2. But 
 
Of the Seventh-Day Sabbath. 95 
 
 jl tiope you will not affirm that the Church of 
 Chrift hath Authority* now to put Perfons to 
 Death that do not keep the Sabbath, for I know 
 no body of that Mind. 
 
 B. You are as far off the Matter now as you 
 were before •, for before you left the Matter of 
 the Sabbath, and fpake of the Typical Law \ 
 and now again you leave the Matter of the 
 Sabbath, contain'd in the Moral Law, and are 
 fpeaking of the penalty of Sabbath-breaking, 
 which belongeth to the Judicial Law. See Exod. 
 21ft and 22d Chapters. For the People oUfrael 
 may be confider'd in a threefold Capacity. 
 
 1. As the Creatures of God, and fuch as were 
 bound, by the Law of Nature, to honour and 
 adore their great Creator, in all things that are 
 univerfally the Duty of all Rational Creatures : 
 and this the Moral Law (Contain'd in the Ten 
 Commandments) bound them unto •, of which 
 the fourth is none of the lead, but is ilreng- 
 then'd with a Charge given in the beginning of 
 it, Remember the Sabbath- Day to keep it Holy, 
 &c. Exod. 20. 8. 
 
 2. We confider them as the vifible Church of 
 God, and in this relped they had divers Ordi- 
 nances which did properly belong to them as 
 fuch, as Circumcifion, the Pa Hover, &c. 
 
 3. As a Nation and Kingdom, which bad Ru- 
 lers and Judges, for the Punishment of evil Doers 
 in their Nation, and in all their Borders, whillt 
 the Scepter remain'd with them i F , 
 
 and to that end the great and ?*° *' 2U • 22, 
 
 righteous King and Governor, k^'^o 
 
 ■ the Lord Jehovah, gave them _..^ 6m neut.21. 
 
 righteous Statutes and Judg- 18-— 23. 6c' 22'. 
 
 ments to have recourfe unto in 1 -50. 
 
 all Judicial Cafes r of which I 
 
 might 
 
94 A Threefold Dialogue. 
 
 might give you many Inftances, but for brevity-' 
 fake fee the Texts cited in the Margin : There- 
 fore let every part of the Laws, Ordinances and 
 Statutes of God, have its proper Place and life. 
 Now thefe things being confider'd, except you 
 can produce any new Inftitution of God for a- 
 nother kind of Sabbath now than what was of 
 old, your Diflin&ion proveth invalid, and my 
 Argument (tandeth firm, to prove there is no 
 Difference between the Sabbath of the Old Tef- 
 tament, and the Sabbath of the New Tefta- 
 ment. 
 
 But befides the Denial of your Diftindion, I 
 (ball farther prove my major Proportion thus. 
 If the Holy Scripture be the only Rule of 
 Chriftiansfor their Faith and Practice, then the 
 Major is true : but the Holy Scripture is the 
 only Rule of Chriftians for their Faith and Prac- 
 tice ^ ergo, the Major is true, wz+ If the Holy 
 Scripture do prove evidently the Seventh Day 
 of the Week to be the Sabbath of the Lord } 
 then all Peribns are requir'd, by the Authority 
 of God, to keep the Seventh Day of the Week 
 for the Sabbath of the Lord. 
 
 P. Then your next Work is to prove your Mi- 
 nor, if you can. 
 
 B. Tlie Minor of my Argument is this : But 
 the Holy Scriptures do prove evidently the Se- 
 venth Day of the Week to be the Sabbath of the 
 Lord. 
 
 P. Well, this is the Matter now before you ; 
 make this appear if you can, and if you do, 
 your Bulineis is done. 
 
 B. If the Words which God fpake may be 
 taken for evident Proof, then the Holy Scrip- 
 tures do evidently prove the Seventh Day of the 
 Week to be the Sabbath of the Lord. But the 
 
 Words 
 
Of the Seventh-Day Sabbath. 05 
 
 Words which God fpake may be taken for evi- 
 dent Proof: Ergo, the Holy Scriptures do evi- 
 dently prove the Seventh Day of the Week to be 
 the Sabbath of the Lord. 
 
 P. Let us hear that Word which God fpake 
 in that Cafe. 
 
 B. That you may find, Exod. 20. 9, 10. Six 
 Days ffjalt thou labour, and do all thy IVork, 
 BVT THE SEVENTH DAT IS 
 THE SABBATH OF THE LORD 
 THY GOD. And, Verfe the Firft, we read, 
 God fpake all the fe Words, Exod. 20. 1. Suthat 
 here you have the plain Word of God himfelf , 
 and if his own Word will not pafs for Proof, I 
 do not know where you will have a greater 
 Evidence for any Matter that is believ'd in the 
 World. 
 
 P. You fay true, if we had an immediate 
 Word from God to us, no Man ought to refill 
 or oppofe what our Great Creator faith *, but 
 thefe Words are often feen, heard and read by 
 our great and learned Doctors, who not only 
 keep the Firft Day in opposition to the Seventh, 
 but have written for the Firft Day in contradif- 
 tin&ion to the Seventh •, and therefore it feems 
 this Word is not fufficient for the reconciling 
 their Minds thereunto. 
 
 B. I have feveral Anfwers to return in this 
 Cafe : (1.) Great Mm are not always wife, nei- 
 ther do the Aged under jland Judgment, Job 32. 
 9. Have any of the Rulers, or of the Pharij'ees 
 believ'd on him f John 7. 48. faid forae concern- 
 ing Chrift when he was on the Earth. (2.) One 
 great Caufe of this is, for that this Truth (as 
 was believing in Chrift) is againft mens worlcjly 
 Lrtereft. 
 
 ?. Why, 
 
g 6 A Threefold Dialogue. 
 
 P. Why, do you think worldly Intereft will 
 caufe any Men to be willingly difobedient to 
 God? 
 
 B. Yes, I do think Co, and both Scripture and 
 Experience will prove it. James tells us, Jam. 
 4. a. The Frisvdfljip of the World is Enmitf 
 with God j whofoever therefore will be a Friend of 
 the World, is the Enemy of God. And John faith, 
 1 John 2. 15. If any Man love the World, the Love 
 of the Father is not in him. And if we defcend 
 to Particulars, we may find Love of Honours, 
 Riches and Pleafures, have been the Caufe of hin- 
 dring many from embracing the Truth. 
 
 1.. Riches ', St. Paul faith, They that will be rich ! 
 fall into Temptation, and a Snare, and into many 
 foolijf) and hurtful Lufis, which drown Men in 
 Deflrutlion and Perdition ' For the Love of Mo- 
 nyisthe Root of all Evil', which 
 * Been fed uc'd. while fome coveted after, they 
 have * err d from the Faith, and* 
 picrcd themf elves thro with" many Sorrows, 1 Tim. 
 6. o, 10. The young rich Ruler went away from 
 Chrift only for Love of his great PoiTe (lions, 
 Mat. 19. 21, 22. And Demos forfook Paul, hav- 
 ing lov'd this prefent World, iTim.A 10. And 
 many in our Days (of which I could name fe- I 
 veral) have loft what they had of true Religion, 
 by loving Gold more than Grace, or Riches ] 
 more than Righteoufnefs. 
 
 2. Pleafures of this World alfb do certainly I 
 caufe very many People to difregard and difobey I 
 "God. Job tells us-of fome that fpend their Days I 
 in Mirth ; therefore they fay to God, Depart from 1 
 us, we defire not 'the Knowledg of thy lVays.1 
 What is the Almighty that we Jhould ferve him 1 1 
 
 &c. Job 21. 13 15. Babylon is charg'd with 1 
 
 rebelling againit God, and threatened with Judg- 1 
 
 merits" 
 
Of the Seventh Dxj Sabbath. 97 
 
 merits by the Prophet, and part of her Evil was,' 
 Thnt flje was given to Pleafures^ Ifa. 47. 8. Chrift 
 tells us, The Pleafures of this^ Life (amongft o- 
 ther things) chok'dthe Wordheard, that it brought 
 no Fruit to Perfection, Luke 8. 14... St. Paul tells 
 us of fome that fliali be in the laft Days, that 
 fliall be Lovers of their own felves (viz. carnal 
 felf, Peeking to pleafe their carnal Appetite, for 
 he adds) Lovers of Pleafures more than Lovers 
 of God, 2 Tim. 3. 2,4. And having pleafare in 
 Unrighteoufnefs, is fet in direct Oppofition to 
 receiving, believing, or obeying the Truth, 
 zThcjf. 2. 10, 12. And we may evidently di£ 
 cern it fo to be in our Days : many Men (as 
 Drunkards, Adulterers, &c.) will fulfil their 
 fwinifli Lufts, tho they lofe their Health, and 
 fpoil their Bodys, their Wealth, and ruin their 
 Familysand their Souls, that they fall into Eter- 
 nal Deftru&ion and Mifery ; and fuch the Apo- 
 ftle fpeaks of, Rom. 1. 32. Who. knowing the 
 Judgment of God (that they which commit fuch 
 things are worthy of Death) not only do the fame, 
 but have Pleafure in them that do them. It is 
 therefore very unlikely fuch Perfons ihould ever 
 take pains to fearch out any part of the Will of 
 God, that is contrary to a carnal Mind, when 
 they can wilfully go on in the Violation of many, 
 known Laws and Commands of God. 
 
 3. Honours are great Hinderances (when 
 lov'd) How can ye believe (faith our Lord) which 
 receive Honour one of another, and feck not the ■ 
 Honour that comet h from God only ? John 5. 44. 
 Not that it is impoffible for an honourable Per- 
 fon to believe in Chrift our Lordj for we read 
 of Jofeph of Arimathea, an honourable Counfel- 
 lor, who loved Chrifi, and bury'd him, Mark 15. 
 43. But it is fuch as feek for and delight in 
 E worldly 
 
98 A Threefold Dialogue. 
 
 worldly Honour, like thofe Scribes and Pharifees 
 which thrift faith, did all their Works to be feen 
 of Men - lov'd the uppermoft Rooms at Feafts^ 
 
 and the chief Seats in Synagogues , and Greetings 
 in the Markets, and to be caWd of Men Rabbi, 
 Rabbi, Mat. 23. 5—7. Such were thofe St. John 
 fpeaksof in hisGofpel, John 12. 42,43. Never- 
 thelefs among the chief Rulers alfo many believ'd 
 en him, but becaufe of the Pharifees they did not: 
 confefs him, left they flmdd be put out of the Sy- 
 nagogue \ for they lovd the Praife of Men more 
 than the Praife of God. Thefe Men were Tionou- 
 rable in the World, and it was very agreeable to 
 their carnal Mind fo to be ; and Chrift was hated 
 by the Pharifees, the Scribes and others, and 
 his Difciples accounted contemptible by the great 
 Men of the World (as the Sabbath and thofe 
 that keep it are now) and thofe Chief Rulers 
 had no mind to believe in him fortheCaufe a- 
 forefaid •, and yet his Do&rine and Miracles were 
 fo excellently convincing (as the plain Word of 
 God is now for the Sabbath, to many of thofe 
 that fmcerely (earch the Scriptures) that they 
 could not help being convine'd of the Truth of 
 bis Doctrine, tho they could prevent owning and 
 declaring pubiickly thofe Convtdions (but they 
 did acknowledg them privately to fome Perfons, 
 oreUe it could not have been known.) And the 
 lame Cafe appears in our Days, in the matter of 
 the Sabbath, in ibme that I know *, and I do not 
 doubt but it is fo with many that I know not of. 
 Sc that I think ycurQuefHon is fully anfwer'd, 
 viz.. That worldly Intereft doth caufe fome Men 
 to be willingly difobedient to God. 
 
 P. I fee it is plain it doth, yet it is ftrange it 
 fhouid \ for if we bdieve the Holy Scriptures, 
 we ;muft believe true Godlinefs is great Gain, 
 
 and 
 
Of the Seventh- Day Sabbath. 99 
 
 and San&ification is truly ho x Tin% 6 ^ 
 nourable, and the Ways of Wif- t xheff. 4. 4. 
 dom are Ways of Pleaftntnefs. p r ov% -{. ii. ' 
 
 B. The Reafonablenefs of Re- 
 ligion is very evident to all that fmcerely fearch 
 the Scriptures : But I have (hew'dthe Gaufe wh^r 
 they are not fearch'd by many People. But now 
 I . come to give a. third Anfwer to what yduTaid, 
 f'^.95. concerning the plain Word of God be- 
 ing not fufficient to reconcile the Minds of the 
 learned Doctors thereunto. I have fhew'd, 
 (1.) Learned Men may (and often do) want 
 Wifdom. (2.) The Love of the World is a 
 great Hindrance to fome Perfbns. (3.) Tradi- 
 tion and Cuflom prevaileth with many to prac- 
 tife thofe things which God never did require. 
 
 ^Tbusin Ez.ekiel's time they had nYd the Image 
 of Jealoufy near the Gate of the Altar, and the 
 Antients of Ifrael worfhip'd the Forms of creep- 
 ing Things, and abominable Beafte, &c. Ezeh 
 8.5 16. This Idolatry was positively for- 
 
 | bidden, and yet the Cuftom of the; Nations, and 
 of their Forefathers, their Kings, and their Prin- 
 ces, prevail'd with them, not only to practife the 
 fame, but alfo to plead for Idolatry, even that 
 of worshipping the Hoft of Heaven, as Jeremiah 
 
 informs us, Jer. 44. 1- 19. 
 
 - P. I confefs Example is very prevailing in ma- 
 ny Cafes, but in this Cafe it is reaibnable to look 
 for more. , 
 
 B. It is certainly true, it is notafmall Matter 
 (whatfoevcr Thoughts Men may have of it) tr> 
 cafl away that Day which God hath from r' t i* 
 beginning blefs'd and fanclify'd, for the U(e ail d 
 Benefit of the Souls of Men, and coram" ^ded 
 Men to fan&ify and keep it holy, to t T je Ho- 
 
j oo A Threefold Dialogue. 
 
 Holy and Great Creator of Heaven and Earth 4 
 and to fet up another Day in its Place and Stead , 
 which God never commanded, blefs'd nor fanc- 
 tify'd above any other, but made it a common 
 Working-Day with the other Five, and faid, 
 Six Days pjalt thou labour ;, and do all thy Work ; 
 but THE SEVENTH-DAY IS THE 
 SABBATH, &c. For Men (I fay), to make 
 fuch a Change, in a Matter of fo great Con- 
 cernment, and that Thoufands in our Days 
 conform themfelves to the lame Practice as ci- 
 thers do therein, without being able to give 
 any other Reafbn, but that it is the Pra&ice of 
 the Nation where they live, and commanded by 
 the Laws of Men : Thefe things I am verily per- 
 fuaded muft be accounted for, when Chrift fit- 
 teth upon the Throne of his Glory to judg the 
 World in Righteoufnefs. 
 
 P. I confefs, had Men nothing to fay for their 
 Pra&ice, but only it was the Law and Cuftom of 
 the Nation, and therefore they keep the Firffc 
 crtund not the Seventh for the Sabbath - this Plea 
 muft needs be inefficient. For God certainly 
 ought to be obey'd rather than Men : and fuch 
 as will thus conform to Men in things fo highly 
 relating to the Worfhip of God, in this Nation, 
 would be as likely to conform to the Turks Al- 
 coran, if they were in that Nation. But have 
 we not Authority to change the Sabbath, from 
 the Writings of St. Pad to ihtColoffians? His 
 Words are thefe (as we read them, Col. 2. 16.) 
 JLet no Alan therefore judg you in Meat, or in 
 ^Vrinky or in refpett of an Holiday, or of the New 
 jC.ioQti, or of the Sabbath-Days. Doth not this 
 Tex't allow Men to do what they will in thefe 
 thing. % without being judg'd ? 
 
 B. No 
 
Of the Seventh- Day Sabbath, i or 
 
 B. No fure, that cannot be the Intent of the 
 Spirit of God in that Text, for divers Reafons. 
 
 i. For that God never allow'd Men that li- 
 berty to worlhip him as they pleafe, ever fince 
 we find any Revelation of the Mind of God a- 
 bout his Worlhip-, but was fo carefal to give 
 good Rules about his Worlhip, in the feveral 
 Parts of it, that when Men worlhip'd him o-* 
 therwife than by Rule, God lets them know it 
 is Vain-Worfhip, faying, In vain do ye worJIjlp m 
 me^ teaching for Dotirines the Commandments of 
 Men^ Mat. 15.9. Behold then what will fol- 
 low, if your Suppofition were allow'd *, and this 
 is it, Men may do what they will about Sabbath- 
 Worfhip, and command at their Pleafure in 
 that Matter : Worlhip commanded by Men 
 only, is Vain-Worihip *, then Sabbath- Worlhip 
 would appear to be Vain-Worlhip. 
 
 2. Here are New Moons fpoken of alfo; but 
 I fuppofe none will fay God gave Men liberty 
 to keep the New Moons if they pleas'd : and if 
 not, then God did not give Men liberty to do 
 what they pleas'd in the Matters mention'd in 
 that Verfe. 
 
 3. If Men might do what they pleas'd about 
 thofe things \ then (if the Weekly Sabb uh were 
 intended in it, as you fuppofe it to be) Men 
 might caft away the Weekly Sabbath altogether 
 if they would, and never keep one Day whilft 
 they live, and yet none might' judg them. But 
 this I am fare you will not -allow of, therefore 
 you cannot allow that to be the Intent of the 
 Text. 
 
 4. It is therefore more reafonable to conclude, 
 it is not a leaving Men to their liberty to do what 
 they pleafe about thofe things, but to let them 
 know the things here intended were abolifli'd -, 
 
 E 3 and 
 
T7T2 M IWeuJVM UlillVgHl, 
 
 and no Man fhould judg (viz. condemn) them,' 
 tho they obferv'd none of thefe things. But 
 then, 
 
 $. We may by no means allow the Weekly 
 Sabbath to be at all intended in that Text *, and 
 ihere are feveral Reafons to be given why it 
 cannot be meant, (i.) From the Nature of the 
 .Matter it felf : Thofe Things that were comman- 
 ded by the Preempts of the Ceremonial Law, 
 were indeed typical of Chrift, either of his be- 
 ing made an Offering for our Sins, or the Ef- 
 fects thereof, viz.. our being cleans'd from Sin by 
 his Blood, he being wounded for our Healing, 
 his Blood being pour'd out that we might be 
 wafh'd, &c. But the Sabbath is not typical of 
 Chrift's coming to die, and fo to be ended with 
 thofe at his Death \ but is plac'd in the Body and 
 Heart (as it were) of the Moral Law, and hath 
 a general Ufefulnefs to all Mankind (as the other 
 nine have) from the beginning of the World to 
 the end of the fame, as may appear as followeth. 
 
 Arg. i. Whatfoevef God commanded and re- 
 cjuir'd in his Table-Law, was aud is ufeful to all 
 Mankind to the End of the World. See my 
 
 Catechifm^ pag. 8 34. But the Sabbath God 
 
 commanded and required to be kept holy in his 
 Table- Law : Ergo, keeping the Sabbath holy, 
 was and is ufeful to all Mankind to the End of 
 the World. 
 
 2. Whatfoever Law proceeds from infinite 
 Wifdora and Goodnefi, mull: needs be very ufe- 
 ful to all Men whom it doth concern. But the 
 Table-Law proceeds from infinite Wifclom and 
 Goodnefs: Ergo,, the Table- Law muft needs be 
 very ufeful to all Men whom it doth concern. 
 
 3. If the Table-Law doth concern all Man- 
 kind, then it is infinitely ufeful to all Mankind. 
 
 But 
 
Of the Seventh-Day Sabbath. 10$ 
 
 But the Table Law doth concern all Mankind : 
 Ergo, the Table Law is infinitely ufeful to all 
 Mankind. 
 
 4. If the whole Table-Law be infinitely ufe- 
 ful to all Mankind, then the fourth Command- 
 ment therein (which doth require the Sabbath's 
 Obfervation) is infinitely ufeful to all Mankind. 
 But the whole Table -Law is infinitely ufeful to 
 all Mankind : Ergo, the fourth Commandment 
 therein (which doth require the Sabbath's Ob- 
 fervation) is infinitely ufefui to all Mankind. 
 ; Thus far in general \ but now I might argue 
 more particularly from the fourth Commandment 
 it felf. 
 
 1 ft. For that a certain fix'd time for the pub- 
 lick Worfhip of God is much more ufeful than 
 an uncertain unnVd time." I think none can rea- 
 sonably deny this r but if any do deny it, let 
 fchem confider : 
 
 (1.) God did once command his own People 
 to obferve a certain fix'd Time, by his own Au- 
 thority, for his publick Worfhip. 
 
 (2.) The People of God were zealous for that 
 Time wbuh God had thus commanded. 
 
 (3.) Publick Worfhip was the chief Service 
 performed in that time. 
 
 (4.) The Right of Authority was wholly in 
 him who did appoint that fix'd Lime, that noo- 
 ther Authority of Men or Angels was fufficicnt 
 to alter it. 
 
 (5.) His Wifdomwas fo perfect, that he did 
 certainly know what time would be moll: ufeful 
 for the Glory of his Name, and the good of 
 Souls, to be made ufe of in his publick Worfhip. 
 
 (6.) The Reafonablenefs of the Time that was 
 
 fix'd (only the Seventh Day, fo that Men had 
 
 Six in Seven for their own ufe) and this is ac 
 
 E 4 knowlsdg'd 
 
io4 -d Threefold Dialogue. 
 
 Jcnowledg'd very reafonable by all Chriflians to 
 this moment, in that they profefs to keep one 
 at the fame diftance, tho one of their own ap- 
 pointing doth pleafe them beft. 
 
 (7.) That very Day will appear to be of great 
 life to all Mankind who obferve it, if we remem- 
 ber the Lord, who commanded it to be obferv'd, 
 fix'd a Bleiling on it in the beginning, Gen. 2.2,3. 
 and promis'd Bleflings to the right Obfervers of 
 it in time to come, Jfa.56. 2—7. & 58. 14, 15. 
 So that if the Bleflings of God be ufeful and of 
 benefit to all Mankind, then furely that Sabbath- 
 Day, which God hath appointed, is ufeful and 
 of. benefit to all Mankind. But the Bleflings of 
 God are ufeful and of benefit to all Mankind : 
 £rgo y That Sabbath- Day, which God bath ap- 
 pointed, is ufeful and of benefit to all Mankind. 
 
 P? In this Argument the Major Propofition is 
 only what can be deny'd \ fo that if you can de- 
 fend that, and make it good, I (hall readily 
 grant both the Minor and the Condufion. 
 
 B. The Major Propofiticn hath a Foundation 
 in 5. 7. as above, where Scriptures are quoted for 
 its Support , and therefore I cannot fee how that 
 can be queftion'd. Read thofe Texts, and fee 
 if they will not give you Satisfaction. 
 
 P. Let us hear what is contain'd in thofe Texts, 
 if you think they will prove the Matter pro- 
 pos'd. 
 
 B. That I frail readily do •, and I hope it will 
 appear very plainly from thence, that the Sab- 
 bath which God hath commanded, and the Blef- 
 fings join'd to it by him, are infeparable : and if 
 fo, then my Major will prove true, namely, If 
 the Bleflings of God be ufeful and of benefit to 
 all Mankind \ then , that Sabbath- Day, which 
 God bath appointed, is ufeful and of benefit to 
 
 all 
 
Of the Seventh- Day Sabbath. i o $ 
 
 all Mankind. Hearken therefore, and confider 
 them well. Firftthen I read Gen. 2.2, 3. from 
 whence I think it will appear, that the fame 
 Almighty Creator, who commanded it to be kept 
 and obferv'd, fix'd a Bleffing in it in the begin- 
 ning *, for thus we read, And on the Seventh Day 
 God ended his Work which he had wade, and he 
 refted on the Seventh Day from all the Work 
 which he had made j and God blefsd the Seventh 
 Day, and fanfiifyd it. Gen. 2. 2, 3. becaufe 
 thai in it he had refted from all his Works which 
 God created and made. 
 
 P. But you read, On the Seventh Day God 
 ended his Work which he had made. Doth not this 
 fignify that fome part of the Work was done 011 
 that Day ? 
 
 B. No, our learned Annotators underftand it 
 not fo, See Mr. Poor on the Place \ for they fay, 
 1 Or rather had ended or finiflVd, for Co the 
 4 Hebrew Word may be rendered, as all the 
 c Learned know *, and fo it rauft be rendred, elfe 
 1 it doth not agree with the former Chapter, 
 c which exprefiy faith, That al) thefe Works 
 '♦'.were done within Six Day?, and £aW. 20. n. 
 faith the fame. c [And he refted on the Seventh 
 € Day\ not for his own Need and Refreshment, 
 
 * for he is never weary, Ija. 40. 28. but for our 
 
 * Example and Inftrudion, that we might keep 
 4 that Day as a Day of religious Reft. [And 
 c God blefs'd the Seventh Day~\ by conferring 
 c fpecial Honours and Privileges upon it above all 
 
 * other Days, that it fiiould be a Day of folemn 
 c Reft and Rejoicing, and Celebration of God 
 c and his Works, and a Day of God's bellowing 
 v fitigulaV, and the beft Bleftings, upon his Ser- 
 ' vants and Worfhippers. [And J'antlifyd it'] 
 
 * ieparated it from common lift and worldly 
 
 E s J Employ- 
 
it>6 J Threefold Dialogue. 
 
 * Employments, and conlecrated it to the Woi> 
 
 * (hip of God, that it fhould be accounted an 
 
 * Holy Day, and (pent in Holy Works and fo- 
 c lemn Exercifes of Religion : 'tis (trange Men 
 4 ihould dare to alter it. Some conceive that 
 
 * the Sabbath was not actually blefs'dand fan&i- 
 c fv'd at and from this time, but only in the Days 
 c of Mofes, which they pretend to be here re- 
 
 * lated by way of Anticipation. But this Qpi- 
 
 * nion hath no Foundation in the Text or Con* 
 c text, but ratherjs confuted from them j for as 
 c foon as the facred Penman had (aid, That, God 
 c had ended his Work, and refted, &c. he adds 
 
 * immediately, in words of the fame Tenfe, That 
 
 * God blefsd the Seventh-Day, and fanclijyd it, 
 
 * And if we compare this place with Exod, 20. 
 4 we (hall find that Mofes there (peaks of God's 
 
 * bleffing and fonftifying of the Sabbath \ not 
 
 * as an Aftion then fir ft done, but as that which 
 
 * God had done formerly upon the Creation of 
 ' the World, to the ^nd that Men might cele- 
 
 * brate the Praifes of God for that glorious 
 1 Work -, which as it was agreeable to the State 
 
 * of Innccency, fo was it no lefs proper and ne-, 
 
 * ceffary a Duty for the fir ft Ages of the World 
 
 * after the Fall, than it was for the Days of Mo- 
 *' fes y and for the fucceeding Generations. [Be- 
 c canfe that in it he had fified from all hi* Work] 
 c becaufe he would have the meaapry of that glo- 
 
 * rious Work of Creation, from which he had 
 
 * then refced, preferv'd thro all Generations*, 
 
 * This Wm\ of ihis Leaned Mr. Pool is efleeirfd, by 
 verj many worthy Persons, to be the moft excellent of aU 
 the Englifh. Annotations tbzt are now extant in our No* 
 
 1 
 
Of the Seventh -Day Sabbath. 107 
 
 m I think what is here faid, if believ'd, is Ef- 
 ficient : If this eminent learned Author may not 
 be believ'd, it may be in vain for me to fpend my 
 time, in lighting my Candle to behold the Sun, 
 viz. in ufing Arguments to prove the Truth or 
 God's Blefiing being plac'd on his own Sabbath 
 in the beginning *, which is fo fuffkiently prov'd 
 by this, and many other learned Authors * (if 
 what they fay be well confider'd.) 
 
 2. Now I proceed to (hew you, that as God 
 at the firft did fix a BlerTmg in it, fo he hath in- 
 gag'd himfelf by Promife, to continue his Blef- 
 fings to thofe that obferve it fincerely, whether 
 of the Houfe of tfrael, or Strangers, f Ifiu 56. 
 
 1 7, Thus faith the Lord, keep yfjifdg- 
 
 merits L 
 
 * / might ate Dr. Owen, Cawdrey, Palmer, 
 Waite, &c. 
 
 f Tkn Prophet \fahh is caltd by feme the Evangeli- 
 cal Prophet, or the fifth Evangelifl, for the many Go/pel- 
 Expreffions he hath. And it is obferv'd by the Learned, 
 that there are more Tejlimonys us^d, and Quotations taken 
 cut of Ifaiah in the New Teftament, thin out of all the 
 other Prophets } and J think, ftho we find not thefe very 
 Words thus exprefs V, as in thefe Vcrfes, in the New Tefta- 
 m:nt, yet J the Matter and Subftance of than are GofpeL 
 AH the O'DJeHion that can well be made, is only, that Burnt- 
 Offerings ', and Sacrifices, and Altar are here mention'd, 
 Ver. 7. ^ But to anfwer that, let m remember, there 
 are Sacrifices fpi\en of (f even fpiriiual Sacrifices J to be 
 offered up in the New Tejlameur, Rom. 12. 1. Heb. 15. 
 15,15. i Per. 2. 5. Alp), in the /% fenfe, Believers 
 are cali'd a Prieftbood and Priefts, 1 Pet. 2. 9. Rev. 5. 
 10. And farther yet obferve , fome of the very Words 
 in that feventb Verfe are made ufe of by our Lord in hti 
 JHinifojk, Mat. 21. 15. Mark 11.17, Luke 19. 46. 
 And the Chrijl'uns Altar we read of Heb. j£. ic. We .^ 
 
 havv 
 
ic8 A Threefold Dialogue. 
 
 went, and do Jufiice, for my Salvation is near ta 
 come, and my Right eoufnefs to be reveal' d. Btef* 
 fed is the Man that doth this, and the Son of 
 Man that layeth hold on it \ that keepeth the Sab- 
 bath from polluting it, and keepeth his Hand from 
 doing Evil. Pray confider here is a BlefTednefs 
 proclaim'd by the Lord to [the Man] that is, 
 every Man that doth this*, Sabbath- Keepers, and 
 Doers of Righteoufnefi, Doers of all thofe things 
 lhatpleafe God, in which believing in the Lord 
 Jefus muft certainly be included. Neither let the 
 Son of the Stranger, that hath join d hi mf elf to 
 the Lord, fpeak, faying, The Lord hath utterly ft* 
 parated me from his People ; neither let the Eu* 
 nuch fay, Behold, I am a dry Tree. For thus 
 jaith the Lord unto the Eunuchs that keep my Sab- 
 baths, and chafe -the Things that pit aft me, and 
 take hold of my Covenant * : Even unto them will 
 J give in mine Houft, and within my Walls, a 
 Place and a Name better than of Sons and Daugh- 
 ters ', J will give them an tverlafting Name, that 
 Jball not be cut of. Alfo ths Sons of the Stranger, 
 
 have an Altar, fyc. it intends Chrift, who is our Altar, 
 that janllifeth all our Gifts and Offerings. And Mr. 
 Pool faith (~on thefe Exprejjions here, ver. 7.) Evange- 
 lical W or flap is here dejcrWd under fuch Exprejjions as 
 agreed to the W or flap of God, which then was in uje, as 
 it is Mai. 1.1 1. and el fe where. And, Ver. 8. here 
 God /peaks very plain') of gathering ths Gentiles with 
 fie Jews in the Gofpel-Pay, agreeable to the Saying of 
 thrift, John 10. id. This and much more may prove, 
 that what is here fpoken and promiSd, belmgeth to thtr 
 Obfervers of his Holy Sabbath in Gofpel-Times, as well as 
 in the former Difpenfation, if not more. 
 
 * Here, and below, the Sabbath is included in the 
 Covenant of God* ~ t 
 
 M that 
 
Of the Seventh-Day Sabbath. 109 
 
 that join themfelves to the Lord, to be his Ser- 
 vants, every one that keepeth the Sabbath from pol- 
 luting it y and taketh hold of my Covenant : Them 
 Will I bring to my holy Mountain, and make them 
 joyful in my Houfe of Prayer, &c. Thefe Blef- 
 fings are fufficient to animate the Minds of 
 Men to love and delight in the holy Sabbath, if 
 they were believ'd : and that will more fully 
 appear, if we confider two or three things. 
 
 1. Who it is that hath made thefe Promifes 
 of BUffings. 
 
 2. What the Blefiings are that are contain'd 
 in thofe Promifes. And, 
 
 3. To whom they are made. 
 
 1. The Perfon promifmg is God, even the 
 true and living God , who doth always perform 
 his Word fully, perfe&ly, and compleatly. The 
 Promifes of Men often fail, becaufe they are im- 
 perfecV, but there is no Imperfection in God. 
 
 (1.) He is perfectly holy, juft, and true 1 , 
 and therefore it is impoffible for him to lye,, Heb. 
 6. 18, Therefore he does certainly intend always 
 to give the Bleftings that he promifeth. 
 
 That the Lord, even the true God, is the Pro- 
 mifer, is very evident, ver. 1. Thm faith the 
 * Lord, &c. And again, ver m 4. For thus faith 
 the Lord, dec. It is Jehovah that fpeaks : c Which 
 4 Name (faith Mr. Pool on the place) denotes 
 1 all his Perfections, and amongft others, the E- 
 c ternity, Conftancy, and Immutability of his 
 c Nature and Will, and the infallible Certain- 
 J ty of his Word and Promifes. 
 
 * Note, The Lord in the Original h nW Jehovah, 
 ai we have the jame word tranjlated, Exod. 6. 3. Ifa. 
 12.2. & 26.4, ^rc. 
 
 (2.) As 
 
no A Threefold Dialogue. 
 
 (2.) As he is faithful and true, and can have 
 no defign to beguile and deceive Mankind* Co he 
 is Almighty in Power, and cannot fail of what 
 he intends to do. This is the Ground of our 
 Faith and Hope, declar'd to Abraham as fuch of 
 old. Gen. 17. 1. I am the Almighty God, walk be- 
 fore me % and be thou perfeft, Likewife by the 
 Prophet long after, Ifa. 26. 4. Trufi ye in the 
 Lord for ever', for in the Lord Jehovah is ever- 
 Lfiing Strength. Amongft Men fometimes there 
 may be Inability to perform what is promis'd j 
 but it is not fo with God. Therefore we may 
 be fore of the Bleffings which are promis'd, be- 
 caufe he is faithful, and cannot lye*, and Al- 
 mighty, fb that none can hinder 
 Ifa. 7. 7. him. It was ufed formerly as a 
 
 29. 22. full Confirmation of what was 
 
 Jer. 7- 20. (aid, when the Prophets faid, Thus 
 8. 4. faith the Lord \ or, The Month oj 
 
 Ezek. 36. 36. the Lord hath fpoken it, &C And 
 by the Prophet Ez.e%ie\ I the Lord 
 have fpoken it, and I will do it. Tho fome 
 things were hardly credible, yet there was 
 ground to believe what God had fpoken. It was 
 unlikely dry Bones (hould live, Eui. 37. 3. and 
 this w r as a proper Vifion, to f^t forth the Refto- 
 ration otlfrael in Captivity ', who feem'd to be 
 as fall bound from Liberty, as Men are that are 
 dead, and (hut up in the Grave: But our faithful 
 and almightv God faith to the Prophet, ver. 
 
 12 '14. Therefore p-ophefy and fay unto them, 
 
 Tints faith the Lord God, Behold^ O my People, I 
 v'dl open your Graves, and caufe yon to come out 
 f your Graves, and bring yon into the Land of If- 
 
 \el.« Then {hall ye know, that I the Lord 
 
 tve fpoken it, and perform d it, faith the Lord. 
 \ his was fuffirient to confirm their Faith there- 
 in, 
 
'Of the Seventh-Day Sabbath* i n 
 
 in, feeing the Lord who is Jehovah had fpoken it. 
 They had nocaufe to doubt of its Performance, 
 feeing he is Co true and faithful, that he never faith 
 any thing, but what he intends to perform j and 
 fo perfect and compleat in Power, that none, ei- 
 ther in Heaven, Earth, or Hell, can hinder him 
 from doing that which he doth intend and pro- 
 rnife to do for his fincere Servants. So that con- 
 fidering who hath promised thefe Bie flings to fin- 
 cere Sabbath- Keepers, we may conclude in this 
 cafe, as the Apoftle doth in the matter of fincere 
 Saints Sanctification and Perfeverance, i Thejf. 
 5. 24. Faithful is he that hath call'd you, who affo 
 ivill do it. 
 
 P. I do readily grant the Promifes of God 
 to be all true and faithful, and that none can hin- 
 der the Almighty God from performing what 
 he hath fpoken : al(b that there were Promifes 
 made to thofe that were found in that Duty of 
 keeping the Sabbath, in former times, is beyond 
 all contradiction. But how fhall I, or any other 
 Perlon, know that thofe Promifes do concern us 
 at this day, if we fbo-ald be found in the fame 
 Duty? feeing our Lord Jefus Chrift hath not re- 
 new'd thofe Promifes, in the very fame words, 
 in the New Teftament. 
 
 B. 1/?, I anfwer, by referring you to pag. 105, 
 &c. Confiderwell what you find there. 
 
 2^/y, Remember what Chritl faith, Mat. 5. 
 17 — 19. Think not that I am come 
 to * dtjhroy the Law or the Fro- 5 jr * mT *' r 
 phets,8cc. God hath of old efta- ?J£> tl*T 
 blifh'd the Moral Law, p^odaim'd t } ]row Aifs 
 by his own V 7 oiceon Mount Smai 9 ■* 0*.' 
 confirm'd by all his holy Prophets, 
 and by Chnft Inmfelf \ and hath annexd there- 
 unto many exceeding great and precious Pro- 
 mifes: 
 
112 +A Threefold Dialogue; 
 
 mifes : which Pfomifes are Co far from being dip 
 annul'd by the Coming of Chrift, that the Co- 
 venant and Promifes that were made of old were 
 confirm'd in Chriit, and are by the Apoftle fpo- 
 ken of to thofe believing Gentiles at Galatia, for 
 their Confolation (See Gal. 3. 14—17.) And the 
 fame Apoftle tells the believing Gentiles at Co- 
 rinth, 2 Cor. 1.20. For all the Promifes of God 
 in him (viz., in Chrift) are yea, and in him 
 Amen, unto the Glory of God by m. The Gofpel- 
 Minifters were to maintain the Truth, and the 
 Certainty of the Promifes which God had made 
 of old to the faithful Obfervers of the Will of 
 God \ of whom Abraham was one, to whom 
 God made great Promifes, Heb. 6. 13—18. But 
 thefe Prom iles were not only for thofe Times, 
 nor only for the natural Seed of Abraham : But 
 (faith the Apoftle) the Scripture fore feeing (viz. 
 the Holy Spirit, by whofe Motion and tnfpira- 
 tion the Scripture was written) that God would 
 juftify the Heathen thro Faith, preach' *d before the 
 Gofpel unto Abraham, faying, hrthee /ball all Na- 
 tions be bleffe'd^ Gal. 3. 8, 9, 14, 29. So then 
 they which be of Faith, are bleffed with faithful 
 Abraham : That the Blefwg 0/ Abraham might 
 come upon the Gentiles thro Jejm Chrift, &c. And 
 he concludes, ver. 29. And if ye bt 'Chrift V, then 
 are ye AbrahamV Seed, and Heirs according to the 
 Tromife. Thefe * Galatians were believing Gen- 
 tiles, and yet fee how fully the Apoftle doth 
 comprehend them in the Blefiings of God, which 
 
 * Galatia was a hftge Country formerly calld Gailo* 
 Grxcia, from fome French, who leaving their Country, 
 and coming to inhabit there, gave it that Name ; as Ore 
 Learned ttU w* 
 
 were 
 
Of the Seivnth- Day Sabbath. 1 1 j 
 
 J were of old made to Abraham by Promife, and 
 in him to all the Fairhful to the end of the 
 World •, being confirm'd in Chrift, and not 
 weaken 'd, or taken away by him. Therefore 
 feeing the Bleftings promis'd by the Lord of old 
 are fo fully confirm'd by the faithful Servants of 
 God to belong to believing Gentiles in the time 
 of thofe Gofpel-Minifters, I conclude they do 
 belong to you and I, and all the Faithful, always 
 to the end of the World \ tho we find not the 
 very exprefsword of thefe particular Promifes in 
 the New Teflament. 
 
 idly, Remember the Sabbath is join'd in God's 
 
 Covenant [ That keep my Sabbaths, and chafe 
 
 the things that pie of erne, and take hold of my Co- 
 venant, Ifa. 56. 4, 6.] The Gentiles, as well as 
 the Jews, ought to chufe the things that pleafe 
 God, for the fake of God \ becaufe he is worthy 
 to be pleas'd, he having made us, redeem'd us, 
 and done many great things for us : as alfo, be- 
 caufe he doth require no Duty of us, but fuch as 
 he will help us in by his Grace, and make ufeful 
 to us by his Bleiling. And we ought to lay hold 
 of his Covenant alio, both for the fake of God 
 and our felves : For the fake of God, we being 
 oblig'd thereunto by his Goodnefs, feeing our 
 good God is fo willing to take fuch loft Sinners 
 into Covenant with himfelf: For our own fakes 7 
 for that a Covenant- Relation with God is fo very 
 great an Enjoyment, that the whole World, 
 with all the Riches, Honours, and Pleafures* 
 thereof, are not worthy to be mention'd in com- 
 parifon of it. And yet this great Enjoyment is 
 fet before poor loft Sinners in ^the Heathen Na- 
 tions to take hold of. O wonderful Grace ! 
 
 P. If this be join'd in God's Covenant, therr 
 it mull be in the Covenant of Works, or in the 
 
 Covenant 
 
si 4 4 Threefold Dialogue. 
 
 Covenant of Grace. Which of thefe is it in ? 
 
 B. Not in a Covenant of Works, but in the 
 Covenant of Grace. The Covenant of Works 
 was principally given to Adam in Innocency, and 
 to him (and to no other Man) ordain'd to Life, 
 Rom. j. 10. For by the Works of the Law fiall 
 Tio Flejh be juftifyd, Rom. 3. 20. and yet, by the 
 Law is the Knowledg of Sw. They -that, when 
 they keep the Duty s of the Law, do it as a Bur- 
 den, only becaufe God hath commanded it, and 
 think they doit (o perfectly, that they fhali be 
 juftif/d thereby, muft certainly be in Bondage, 
 and mifs of the Benefit they cxpeft by thofe 
 Works. But the Sabbath was made for Man, 
 Mar! 2. 27. that is, for the Good, Comfort, 
 and Benefit of Man \ and was efteem'd by Nebe- 
 niwy chap. 9. 14. a great Bleiling, that it was 
 made known to them in the W r ildernefs. 
 
 P. Now you mention that, I remember I have 
 heard thib Scripture made ufe of again! the Sab- 
 bath : for they fay, Seeing it was noted as a 
 Bleffing then obtain'd, that it was then made 
 known to them \ it may be a Qucftion, Whe- 
 ther or no it was ever made known to any Man 
 or Men in the World before. 
 
 B. No doubt but the Adverfarys of the Sab- 
 bath will fay any thing, which they think hath 
 any fhew of favouring their Caufe. But I an- 
 fwer : 
 
 1/?, It is fpoken of there, as a Bleiling , which 
 alone is fufficient for my purpofe : for if it be a 
 Bleiling to thofe that know and oblerve it, that 
 is the Matter I am to prove. And that Nebe- 
 rniah reckon 'd thisamongft other of the Blellings 
 which God had bdtow'd on them, I think you 
 cannot deny. 
 
 P. No,Idare not deny it to be accounted one of 
 
 thofe 
 
xjfrne oevenw-UAy saw aw. 115 
 
 thole greatBleffings,that God gracioufly beftow'd 
 on them in the Wildernefs *, that is very plain. 
 
 B. Well, if it were a Bleffing in that Day, 
 I do not fee any reafon why it fheuld not be a 
 Bleffing in this Day, unlefs Mens difregarding 
 it can remove the Bleffing of God from it : but 
 that it cannot do. They only hinder themfeives 
 from enjoying the Bleffings annt x'd to it \ but 
 cannot hinder one fincere Soul, that obferves the 
 Will of God, from enjoying the Bleffings which 
 belong thereunto. 
 
 2dly i I anfwer, Nehemlah calleth it the Lord's, 
 faying, THT HOLY SABBATH, Neb. 
 9. 14. Had it been only of Men (as I have 
 fhew'd, the firft Day of the Week is confefs'd 
 to be, by many of its Obfervers) then we could 
 not bave look'd for a Bleffing in it, becaufe they 
 that made it had no power to make any Bleffing 
 to attend it : But it is God, who hath both 
 Power to <lo it, and hath actually done it. And' 
 bad Men always obferv'd it well, much good 
 might have been done for Souls thereby, more, 
 than is done fince it is cbang'd : For God faith of 
 old, If they had flood in my Counfel, and had 
 camd my People to heat my Word^ then they fionld 
 have twn'd them from their evil Tvay, and from 
 the Evil of their Doings, Jer. 23. 22. 
 
 idly, I anfwer to the Queftion more directly, 
 That k- was made known before that time, or 
 elfe God had deny'd the Inhabitants of the World 
 to that day a very great Bleffing. But we can- 
 not believe our good God would deny the Inha- 
 bitants of the World ib great a Bleffing fo long 
 a time : Therefore I conclude it had been made 
 known before that time. And certainly, had not 
 Men wickedly departed from the right ways of 
 the Lord, there had been no need to have re- 
 
 new'd 
 
H6 J Threefold Dialogue. 
 
 new'd the Knowledg of it, to Tfraelin the WiJ* 
 
 derneft. But they had been under 
 Oen. 15. 13. crud BurderlS) and wicked Task , 
 
 FvnH i' Vt' mafters a lon S time } and had been 
 1214 chal hinder'd from the Worfhip of 
 
 ^,4 L 20 ^ 0( ^' ky the Wickednefs of their 
 
 E2ek.20.5-8. Enemy s, and many of them drawn; 
 to worftnp the Idols of Egypt by- 
 the Wickednefs of their own Hearts. And far- 
 ther, that it had been made known in the- 
 
 * x< t> ». World before that time, take the 
 Annom on Teftimony of the * Learned orr 
 the place.' l ^ Q wc *ds *, And- madefi known 
 
 unto them thy holy Sabbath : c That 
 4 holy and blefied Sabbath- Day which thou didfb 
 4 blefs to Adam in Paradife, Gen. 2. 3. com- 
 4 manding him, and in him all his Pofterity, to 
 c obferve it, which yet almofl all People and 
 4 Nations have quite forgotten,; yea- fo far as 
 
 * to mock at them, Lam. u 7> Thou didft gra- 
 
 * cioufly reveal unto thy People,, reviving that 
 
 * antient Law, by another particular Law about 
 4 iU given us in the Wildernefs. Note y Tho in 
 the brief account we have of Matters relating 
 to that time, we read not of a particular Com- 
 mand given to Adam in this cafe, any more than ■ 
 in the feveral other moral Dutys corrtain'd in 
 the ten Commandments (when given) yet this 
 being as neceffary for the Glory ,of God, and 
 the Good of Men, as feveral others of them, 
 and placed in the Bowels of them j as alfo the 
 Argument preffing the Duty arifing from the 
 W T ork and Reft of God, in the beginning of the 
 World, and God's blefting and fandifying the 
 feventh Day on that occafion : I fay, the thoughts 
 of thefe things do caufe this, and feveral other 
 learned Authors, to conclude as firmly, that 
 
 Adam 
 
Of the Seventh- Day Sabbath t nj 
 
 Adam and all his Pofterity were included in the 
 Duty and Benefits of this Command (if it were 
 duly obferv'd) as they believe them to be in any 
 other of them. 
 
 But now, having thus anfwer'd the Objection, 
 I'll proceed to (hew that the Sabbath is belonging 
 to the Covenant of Grace : and that may far- 
 ther appear from the Nature of the thing, it 
 being Reft, fuch a Reft as hath God's Authority, 
 Sanction, and Blefting on it ; that Men may 
 therein receive Reft to their Bodys, and Re- 
 freftiing to their Souls \ and that by the fpecial 
 Care which God hath taken, and the Provifion 
 he hath made for Men, of his own free Grace : 
 as indeed all manner of Blefiings which we en- 
 joy, are flowing from the free Grace of God, as 
 I think moft Perlbns do readily acknowledg. And 
 that this is one of them, will yet farther appear 
 from the Promife our gocd God hath gracioufly 
 made concerning the new Covenant that he will 
 make in the latter days. Behold, the Days come, 
 faith the Lord, that I will make a new Covenant ^ 
 &c. Jer. 31. 31 — 33. This is the Covenant that 
 I will make with the Houfe of Ifrael after thofe 
 Days, faith the Lord', I will put my Law in their 
 inward Parts, and write it in their Hearts, and I 
 will be their God, and they Jkall he my People, 
 Heb. 8.8—10. & 10. 16, 17. Note, here is a 
 new Covenant-Promife made to the People of 
 God in the latter days *, and it is full of Grace. 
 God is pleas'd to engage himfelf to be a God in 
 Covenant-Relation to them : and yet one part of 
 this Covenant of Grace is, That God will put 
 his Law into their Hearts, and write it in their 
 inward Parts, or Minds, viz,, they (hall fo re- 
 ceive the holy Law cf God into the Heart and 
 Mind, as to hue it, and delight in it after the 
 
 inward 
 
I iS A Threefold Dialogue. 
 
 inward Man, as St. Pad did, Rom. 7. 22. And 
 thereby their Hearts and Minds JJjould be puri- 
 fy* d^ and made more conformable to the whole Will 
 of God, as Epaphras pray'd for the Church at 
 Colofs, Col. 4.V12. And being in the latter days, 
 muft needs be after the Ceremonial Law of Sa- 
 crifices, &c. was remov'd \ and fo confequently 
 muft be the moral Law, containd in the ten 
 Commandments, of which the Sabbath- Law is 
 one. And I know feverai others of thote Servants 
 of the Lord, that can with me witnefs to the 
 Truth of God, in fulfilling this Promife to them j 
 That while others call this holy Law a Burden, 
 and hate the Sabbath, theie few fincere ones do 
 love the pure moral Law of God with the whole 
 Heart, and call the Sabbath a Delight, the holy 
 of the Lord, kchck'-ible -, rejoicing therein more 
 than in Gold, yea, more titan in much fine Gold. 
 The^e things confjder'd, it may be found (both 
 by Scripture and Experience) to belong to the 
 Covenant of Grace, and to be a very great 
 Bkilbg -, and had Men always been fincerely 
 fubmittirg to the Authority of God herein, 
 they had been very happy, not only in the 
 outward Bleflings God would gracioufiy have 
 granted, but alfo in the general Striclneis that 
 would have been in keeping the Sabbath-Day, 
 being aw'd by the Authority of God : and this 
 would have had a mighty tendency to promote 
 a godly Life. Whereas we fee now the cafe is 
 far otherwife, the generality of Perfons fpending 
 the Day which they pretend to keep, eicner (foe 
 the moftparr) vainly to no purpofe, or profane- 
 ly to diihonour the Lord, and wrong their own 
 Souls } corrupting their 'Minds to (uch a degree 
 on that Day (being from their lawful Imploy- 
 ments, and without the Fear of God in their 
 
Of the Seventh- Day Sabbath. ncp 
 
 Hearts) that they are on that Day of the Week, 
 as it were laying a Foundation for wicked Prac- 
 tices all the Week after. Which wicked Lives 
 of Men are greatly injurious to Kingdoms, 
 States, Citys, Towns, Country's, Family s, and 
 all Perfons, bad and good. For by the Wicked- 
 nefs of bad Men good Men often fuffer here, 
 and bad Men are preparing tbemfelves thereby 
 for Sufferings hereafter for evermore •, much of 
 which might be prevented by a careful Walk 
 with God : and that would be greatly facilitated, 
 or made eafy, by a ftrid and confeientious Ob- 
 fervation of the fandified and blefTed Sabbath- 
 Day. 
 
 P. I confefs the Bleffing (we read) was fix'd 
 at the firft on the feventh Day *, and the Promifcs 
 of Bleiilngs from God, are belonging to that 
 Day, in an elpecial manner : and it muft be al- 
 low'd, there is reafon to-believe, had it always 
 been obferv'd, the Authority of God therein 
 would have aw'd mens Minds to have lived a 
 more godly Life. Therefore I dare not contend 
 any longer again (1 it, left I fhould be found to 
 refill: the Authority of God, and ft: pthe Stream 
 whereby the overflowing K ivers of Divine 81ef- 
 fmgs are plentifully defcending to the Children 
 of Men. O bow fad and dreadful is the .State 
 of this blind World ! that have been beguiPd at 
 the fir ft, by Men of, corrupt Mitth^ and defti- 
 tttteof the Truths fitppofing that Gain is Godiinefs\ 
 from whom they aught to have withdrawn them- 
 felves, 1 Tim. 6. 5. By rach the Earth ajfo is cor- 
 rupted under the Inhabitants thereof, becaufe thry 
 have tranfgrefs % d the Laws, changd the Ordinan- 
 ces, and broken the everlafting Covenant, Ift; 2.1. 
 5. And the Truth of the matter is fo as hatn 
 been faid, viz., That we are following our Fore- 
 fathers. 
 
120 A Threefold Dialogue. 
 
 fathers, and the Inhabitants of the Nation where 
 we live, by whom the Traditions of Menrare de- 
 fended 'j not fearching into the Word of the 
 Lord, to find out the Truth, and dete& the 
 Fraud. And thus is fulhTd that which our pre- 
 cious Lord hath faid, They be blind Leaders of 
 the Blind, Mat. 15. 14. Luke 6. 39. that is, they 
 were blinded by the Traditions of Men, which 
 they efteem'd above the Commandments of God 
 (as we find in the former part of that 15th of 
 Matthew J And they having been thus blinded, 
 who were the Leaders of that People} tne Peo- 
 ple which were led by them, were following on 
 in the fame Road of Tradition, not being wil- 
 ling to receive any Do&rine contrary to the 
 Traditions of the Elders, tho they had fo excel- 
 lent a Teacher as our Lord himfelr, who fpake as 
 never Man fpak, John 7. 46.. And thus it is to 
 this very Day. 1 was caugbt in the fame Snare, 
 infomuch that I thought (when I heard- of thy 
 holding fuch Do&rints) thefe muft needs be 
 abominable (if not damnable) Errors ', and had 
 very hard Tnoughrs of thee, becaufe thou didffc 
 own thofe Doftrines. But now how are my Eyes 
 enliglitend ! What caufe have 1 to rejoice in the 
 Enjoyment of ^ the Means of Grace I have had, 
 and the Benefits 1 have receiv'd thereby ? How 
 pleafant is Truth to the Soul, when once it is 
 receiv'd ? Well might David pant and cry out 
 for more of this Divine Knowledg, faying, Open ' 
 thou j?iine Eyes, that I may behold wonderful things ■ 
 oHt of thy Law, Pfal. 119. 18. How wonderful ] 
 excellent is the Word of the Lord ! I find by'! 
 Experience what David faith, The Entrance of 
 thy Words giveth Light \ it giveth Vnderfiandity 
 to the Simple y Pfal. 119. i$q, Alas, how fimpl 
 was I, that I could hardly endure to abide i 
 
 th 
 
Of the Seventh, Day Sabbath, 1 2 1 
 
 the Room, if any were fpeaking of any thing 
 contrary to the Opinions which [ had receiv'd, 
 in any of thofe Dodrines which we have been 
 treating of. If any fpake in my hearing of the 
 general Love of God to aloft World, I (ha 
 been educated in the contrary Opinion) prelenf- 
 ly concluded this was a grievous Error, feeing 
 all Men are not likely to be faved \ not giving 
 my felf time to confider, what God had laid of 
 his earned Defire that Sinners ll.ould be fav'd, 
 'Ez.eE 18. 3^. & 33. 11. nor making any diitinc- 
 tion between a Sacrifice offer'd up by way of 
 Expiation for a World of Enemys, to reconcile 
 them to God, and a Price paid down, pofitively 
 intending to make full Satisfaction (by that Price 
 paid) for all Perlons concern'd therein, 1 John 4. 
 10, 14. Which (had it been fo) would have 
 too much prevented the Mediatorial 0?nci of 
 Chrift, and the Exercife of the Mercy, Patience, 
 and Long-Suffering of God to undone Sinners 
 (as I now fee plainly) for if all were done by 
 his Death, then what need was there for him, to 
 live in the Exerciie of the Office • 
 of a Mediator and Advocate, to iTim.2. $,6. 
 be making Interceflion for u; ? But V J ohn 2 « 2 * 
 thus the holy Scripture often Heb - 7- *5« 
 fpeaksof him, as in the Margin. 
 And thus he is concern'd for all, and for the 
 whole World \ ail, to the uttermoil, that corns 
 totbc Father by him^ &c. And certainly the Mer- 
 cy, Goodnefs, Long-furrering, and Patience,. 
 \Vifdom, andKighteoufrefsof God, are greatly 
 manifeited hereby ^ in waiting long, wooing 
 hard, and not giving over to feck poor undone 
 Sinners, until there is no remedy : and at laft 
 (if they will not be perfuaded) then to give 
 them over to Deftru&iun judicially (not from a 
 1 Cefign 
 
h22 A Threefold Dialogue. 
 
 Defign in God to deftroy his Creatures, but) for 
 .their Rejection of the Tenders of his Bounty to 
 them, both of Grace and Glory. Nay, this is 
 not all, but this radiant Doftrine (hineth fo glo- 
 rioufly with the pleafant illuftrious Beams of di- 
 vine Grace to all Mankind, where the Word of 
 God cometh, that now I plainly fee, it is greatly 
 tending to the Joy and Comfort of poor mourn- 
 ing Sinners : For by this Doctrine (if they re- 
 '.ceive it by Faith) they know moll: certainly, 
 >that the Lord will never reject them, nor defpife 
 their Prayers, if they ilncerely feek him \ fo 
 that as this Do&rine of Free Grace to all Man- 
 kind tends much to the Glory of God, fo like- 
 wife doth it greatly tend to the Comfort of 
 Saints and Sinners. O how blind and ignorant 
 was I, when this moft excellently glorious Gof- 
 . pel-Truth was hidden from mine Eyes ! 
 
 B. Then now vou fee the need Men have to 
 
 embrace the Doctrine of Solomon, to feek for 
 
 iVifdom as for Silver , and fearch for her as for 
 
 hid Treafures r Prov. 2. 4. And the Doctrine of 
 
 , our Saviour, Search the Scriptures, John 5. 39. 
 
 V. Need ! ay, certainly there is need enough 
 to fearch and feek diligently indeed •, when I 
 remember the Difciples of Chrift themfelves were 
 fo ignorant, till Chrift had open'd to them the 
 Scriptures, that our Lord feeth caufe to reprove 
 them after his Refurrection, faying, O Fools, and 
 flow of Heart to believe all that the Prophets 
 have Jpokeri ! Luke 24. 25. So foolifli was I, in 
 the Doctrines fpoken by the Lord himfelf, and 
 confirm 'd to us by them that heard him. For I 
 thought fhe moral Law was fo far from Chrif- 
 tians Duty, that I fuppos'd it to be very burden- 
 lorn to all thofe that obferv'd it \ whereas now I 
 fee clearly, it is a fafe, fare, and very ufeful 
 
 Guide 
 
Of the Seventh-Day Sabbath. 1 2 j 
 
 Guide to our feet. I thought Infant- Baptifm 
 had been a facred Ordinance of God, but now 
 difcern it to be only a human Tradition, both as 
 to the Subjed (viz.. Babes) and the Manner 
 (viz.. Sprinkling.) I thought alio, that the firft 
 Day of the Week had been fet apart, for the 
 Service of the Lord, by Divine Authority j but 
 now I plainly fee, it hath nothing for its Support, 
 but Tradition and the Commandment of Men: 
 and the feventh Day of the Week, which I 
 (with other vile Perfons) mock'd and fcoff'd at, 
 is certainly the blefTed, fan&ify'd, and honou- 
 rable Sabbath of our good and great God. O 
 how (hall I gain Honour to God, and to his holy 
 ways, in the remaining part of my Life, pro- 
 portionable to the Dilhonour I have brought 
 thereunto in time paft ! 
 
 B. Why, if that be your Dcfire, you muft in 
 the firft place render to God Praifes with your 
 Lips *, for God hath (aid, Whofo offer eth Praife^ 
 glorifietb me, Pfal. 50. 23. But that is not all 
 which the Lord expe&eth : But fecondly, you 
 muft order your Converfation aright j viz.. we 
 muft obferve the whole Will of God, with our 
 whole Hearts, in the whole Courfe of our Lives, 
 both relating to God and Man. 
 
 P. Many would be apt to anfwer in this cafe, 
 as they did to the Do&rine of Chrift once long 
 ago : This is an hard Saying^ who can bear it £ 
 John 6. 60. Bat I (ball not anfwer fo, becaufe I 
 know in whom I have believ'd. For tho I fee 
 abundance of Weaknefs and Deficiency in my 
 felf, yet I know my great and gracious God is 
 able to fupply all my Wants abundantly thro 
 Chrift Jefus, Phil. 4. 19. And aifo I know thro 
 Grace, that I have a precious and merciful High 
 Prieft, appearing in the holy Place made with- 
 
 ir 1 
 
a-24 4 Threefold Dialogue. 
 out Hands, interceding for me, and all that are j 
 upright in Heart, that none of our Imperfections 
 <ftau ever be laid to our charge as evil Doings. J 
 But how (hall I behave ray felt to thofe that do 
 not embrace the Truths (which I now fee to be J 
 •JDuty) but oppofe them ? . . 
 
 B. You wiii -do well to confider that •, for we | 
 
 are direded to walk in Wifdom toward them 
 
 thatare without, Col. 4. S- And it w ver y like ly 
 
 you may find that Saying of Chnft fulfil d in j 
 
 your felf ; The fame meafwre that ye mete withal A 
 
 it JJjall be mafur'd to yon again, Luke 6. 3«; 1 ou 
 
 Jiaveoppos'd the Truth to other Men and bated J 
 
 them tor the Truth's fake j it is hkely, other. 
 
 Men may now oppofe the Truth to you, and J 
 
 hate you, becaufe of theTrutn which you havel 
 
 now embraced. Thus it was with the Apoitlei 
 
 Paul : Before his Convcrfion we] 
 
 Aas 9. 1, 2. may fi n j he was a great Perfecu-i 
 
 compared with tor . a f ter ki s Gonverfion we final 
 
 ver. 23,24,29. ^ was g reat ly perfecuted, fori 
 
 Arts 22.4, 5. preac hing and profeffing thofe ve| 
 
 with 2 Cor. * Tfuth whkh he hated be| 
 
 11.23—27. fo ^ and perrecutec ] others foj 
 
 believing and praftifrog. Only in this is oui 
 Confolation, that tho embracing Truth be genej 
 rally attended with the Hatred, Malice, ana 
 Envv of this World •, yet it is alfo accompany 
 with the Love, Favour, and Kindncfsoi: our goo< 
 faithful, and almighty God : and the .Bleilim 
 that flow from God (the Fountain of all Goc 
 for our Confolation, are abundantly more < 
 celient and prevalent for our Support and bnc< 
 raiment, than all the Rage and Malice of c 
 ereateftEnemys in this World can be, for c 
 Hindrance and Difcouragement ', and ttiat 1 
 two Reafons in general, out of .which might ar 
 
rft, The Comforts God gives his differing Ser- 
 vants bythewav : And, 
 
 zdly, The additional Glory which fuch fliall 
 :njoy in the World to come above others. 
 
 Abundance might be faid concerning thefe 
 things, but I intend Brevity, yet (hall mention 
 (bme of thofe many Texts of Scripture, which- 
 evidence the Truth of this matter, tot our Com- 
 fort. 
 
 (1.) AstothefirPcof thefe, the Voice of God 
 to every fincere fuffering Servant of his, is. Fear 
 thou not, for I am with thee : Be not difma/d, for 
 I am thy God. I will firengthert ihee, yea I will 
 help thee ', yea, I will uphold thee with the Right 
 Hand of my Right eoufnefs.. Behold, all ttey tha$ 
 were incensd againft thee r ffiall be a/bam -' • diow. 
 founded^ &c. For I the Lord thy God :p.U up- 
 hold thy Right Hand, faying unto thee, 
 I will help thee, Ifa. 41. 10— • 13. And the A po- 
 ttle Peter witneffeth to the Happinefs of fuch- 
 Sufferers, faying, If ye be reproached for the 
 Name of Chrift, happy are ye \ for the Spirit of 
 Glory and of God refteth upon you, 1 Pet. 4. 14. 
 And this Spirit of God giveth abundance tnore 
 Confolation to the Soul of a fincere fuffering 
 Servant of God, than there can be Difcomfort 
 in all the Sufferings which they can meet with in 
 rhis World. The Apoflle Paul, and thofe with 
 him found it fo, as we find in his Epiftle to the 
 Church, iCor. 1. 3—5. Bleffedbe God, even the 
 Father of our Lord Jefm thrift, the Father of 
 Mercys, and the God of all Comfort , who com- 
 fort etb m in all our Tribulation, that we may be 
 Me to comfort them which are in any Trouble, by 
 'he Comfort wherewith we our felves are comforted 
 ?f God. For as the Sufferings of Chrift abound in 
 r#, fo our Confolation alfo abomdeth by Chrift : 
 F 3 infomuch 
 
120 ji inretjoiu uuw&m. ■' ■■- 
 
 inforauch that they could glory in Tribulations, 
 £om. 5. 3. That on the whole matter we may 
 conclude, it is a far better and more comfor- 
 table Eftate and Condition (in this prefent Life) 
 to embrace and obferve the whole Will of God, 
 atho Men meet with Reproaches or Sufferings 
 from evil Men for the fame, than to be living in 
 the greateft Profperity in difobedience to any 
 part of the Will of God. And to this agrees 
 the Saying of our Lord Jefus Chrift in anfwer to 
 Teter ; Verily I fay unto you, There is no Man 
 that hath left Houfe, or Brethren, or Sifter s, or 
 Father, or Mother, or Wife, or Children, or 
 Lands, for my fake and the GofpeVs ; but he Jhall 
 receive an hundred fold novo in this time, Houfes, 
 and Brethren, and Sifters, and Mothers, and Chil- 
 dren, and Lands, with Perfecutions, &c. Mark 10. 
 29. But this is not all the advantage to be en- 
 joy d, by owning and obferving the Mind and 
 Will of God. But, 2. Chrift adds, in the Text 
 laft mention'd, And in the World to come Life 
 Eternal; viz.. (I fuppofe) an additional Glory 
 in the Life to come, for all the Reproachings 
 and Sufferings we meet with in this World for 
 Truth's fake. And this well agreeth with other 
 parts of the Word of God : Chrift faith, Mat. 
 5. 11, 12. Blejfedare ye, when Men Jhall revile 
 you, and perfecute you, and Jhall fay all manner 
 of Evil againft you faljly for my fake. Rejoice, 
 and be exceeding glad ; for GREAT is your 
 Reward in Heaven. The leaft degree of Glory 
 in Heaven, will be a wonderful Bkfling ; but the 
 Caufe of Rejoicing here fpoken of, is the excel- 
 lent Degree of Glory which all thofe Chriftians 
 (hall enjoy hereafter, who have faithfully and 
 patiently waited on God here in all the Dutys of 
 Religion, tho they have fuffer'd from Men for 
 
 their 
 
 
Of the Seventh-Day Sabbath. 127 
 
 their Obedience to God. And to this agreeth * 
 alfo the Apoftle James, faying, 
 Bleffed is the Man that endureth Note,Sufetmgs 
 Temptation ; for when he is try d, arc calf UK mp-/ 
 he Jkall receive the Crown of Life, uu f s > b f' . 
 which the Lord hath promised to «»£*«&»** 
 them that love tejam.1.21. Thofe "Z* /Whether 
 that manifeft their Love to God, they'wM be ' 
 in keeping faithful thro all times faithful to God 
 of trial, ihall not only have a or n0o . 
 Crown, but the Grown of Life ; 
 viz,, a more excellent and weighty Crown, more 
 abundantly glorious : as faith the Apoftle iW, 
 2 Cor. 4. 17. This light AffMlion, which is but 
 for a moment, worheth for us a far more exceeding 
 and eternal Weight of Glory. The multitudes of- 
 Sufferings which fell on them for the Truth's 
 fake, he ftileth our light Affliction, for two Rea-. 
 fons : firft, the Shortnefs of their Continuance, 
 when compar'd to Eternity ', and fecondly, the 
 additional Weight of Glory, which was thereby 
 prepared for them. So that, if we believe the 
 Holy Scriptures, we fee already by viewing thefe 
 few Texts, that the fincere embracing and ob~ 
 ferving the whole Will of God (tho we fhould 
 meet with Reproaches or Tryals for fo doing) 
 is very profitable, both for this Life, and for that 
 which is to come, iTim. 4.8. To which much 
 more of the fame nature might be added, but I 
 forbear. 
 
 P. BlefTed be our good God, who giveth us 
 fuch great Encouragement to go on in his ways 
 without the leaft fainting, whatfoever we meet 
 with in this World in the way of our Duty* 
 Now be pleas'd to anfwer my Queftion, p. 124. 
 
 S. That I (hall willingly do : and in general 
 
 you have a very good Direction given by Chrifl: 
 
 F 4 himfelf, 
 
is8 A Threefold Dialogue. 
 
 bimfelf, Mat.y. 12. viz. All things whatfotver ye 
 would that Men JJmdd do to you, do ye even to 
 them ; for this u the Law and the Prophets. You 
 cannot but know very well, how you would have 
 had Men behave themfelves to you, wbilft you 
 were ignorant of the Truths which you now un- 
 derftand : You would not then have been well 
 pleas'd, if Men had- hated and defpis'd \ ou for 
 your Ignorance, then you muft not hate and 
 defpife others for their Ignorance. You would 
 always that good Men Ihould pray for you : 
 then you muft always pray for others *, and not 
 only for the Profeflbrs of the Truth, but for 
 them that hate the Truth, and you for the Truth- 
 fake : as Chrift hath faid, Mat. 5. 44. Blefs them 
 that curfe you, do good to them that hate you, and 
 p 'ay for them that defpitc fully ufe you, and persecute 
 yon. And with your Prayers join Inftru&ion (as 
 you have opportunity) but let it be in Meeknefs, 
 if God peradventure will give them Repentance to 
 the acknowledging of the Truth, 2 Tim. 2. 25. 
 And be fure (above all) let your whole Life and 
 Converfation he fo harmlefs and blamelefs in the 
 fight of all Men, that they may fee your good Works, 
 and glorify your Father which is in Heaven, Mat. 
 5. ]6. that fo they that will not obey the Word 
 of God, maybe won to the acknowledgment of 
 it by your good Converfation, 1 Pet. 3. 1. 
 
 P. But how far may I condefcend to join in 
 Communion with Perfons who are not obferving 
 every one of God's Commandments ? 
 
 B. Iconfefshereis fome Difficulty, and in thrs 
 Cafe we ought to behave our felves very difcreet- 
 ly *, and it may be the Apoftle's Direction to the 
 Church of Corinth may be of fome ufe to us in 
 this Cafe, 1 Cor. 10. 32, 33. with chap. 11.1. Note 
 it, the Matter it; relates unto, is concerning 
 
 Perfons 
 
Of the Seventh- Day Sabbath. 129 
 
 Perfons that differ'd in their minds about fome 
 Matters •, fome could with good Conference do 
 that which others could not : he faith, Ver. 24. 
 Let no Man feek his own, but every Man ano- 
 ther s Wealth (take this in a good fenfe) not to 
 feek another's Wealth, fo as to take it away from* 
 him wrongfully and unjuftly (this the fame Apo* 
 ftle blameth in the fame People, in the fame Epi- 
 ftle, chap. 6. 8.) but to feek another's Wealth,, 
 here intends feeking the Welfare or Well-being, 
 of others, that they may be hclp'd forward in 
 the way to Salvation : therefore, to that end, 
 he.direfteth them thus, Giving none Offence, nei- 
 ther to the Jews , nor to the Gentiles, nor to the 
 Church of God: Even as I pie afe- all Men in all 
 Things, not feeking mine own Profit, but the Pro- 
 fit of many, that they may be fav*d. Be ye Fol- 
 lowers of me, even as I alfo am of Chrifi, 1 Cor. 
 ir. 1. To this agreeth Rom. 15.2, 3. Let eve- 
 ry one of 11s pleafe his Neighbour, for his Good to 
 Edification, for even Chrifi pleas' d not himfelfj , 
 &c. The Lord Jefus Chrifi endeavour'd by all 
 proper Ways and Means to fave a finful World y A 
 and when it might conduce to that end, did eat 
 with Publicans and Sinners, tho he was re* 
 proach'd for it, Mat.g. 10—13. And the Apo- 
 nle Paul follow'd Chrift, in his condefcending to- 
 all Men, fo far as might be for their eternal Ad- 
 vantage : for, faith he, tho I be free from all 
 Men, yet have I made my fdf Servant unto all r , 
 that I might gain the more. This is much like 
 Chrift's own Words, Mat. 20. 28. The Son of 
 Man came not to be fervd, but to ferve, &c. ■ 
 And the Apoftle, the better to accomplish his 
 End (viz.. the Salvation of many Souls) conde- 
 fcended to all Men (b far as. might conduce toward 
 that great Work;, for he farther faith, 1 Cor. g. 
 F s 2.0, 21, 
 
tjo lAThmfold Dialogue. 
 
 20, 21, 22. Vnto the Jews / became as a Jew, 
 that J might gain the Jews : To them that are 
 under the Law, as under the Law, that J might 
 gain them that are under the Law : To them that 
 are without Law, as without Law (being not with* 
 out Law to God, but under the Law to Chrifi) that 
 J might gain them that are without Law : To the 
 Weak became I as weak, that J might gain the 
 Weak. I am wade all Things to all Men, that I 
 might by all means fave fome. 
 
 In all this account of the Pattern j>{ Chrift 
 the Lord, and Paul the Servant, whicli is fet be- 
 fore us for our Direction, two things are to be 
 Well confider'd : 
 
 i. That Chrift our Lord did always exactly 
 keep and obferve the whole .intire Doctrine and 
 Pra&ice of Obedience to God the Father, with- 
 out violating any one of the Commandments of 
 God, for he did no Sin, but did always the 
 things that pleas'd God, i Pet. 2. 22. John 8. 29. 
 So the Apoftle Paul, according to his meafure, 
 did believe all things which were written in the 
 Law and the Prophets *And herein did he exer- 
 cise himfelf, to have always a Conscience void of 
 -Offence, toward God, and toward Men, Ads 24. 
 14 — 16. And he forgot thofe things done al- 
 ready by hiro, and foliow'd after, and reactid 
 forth unto thofe Things that were before, Phil. 3. 
 11,13. prefling • forward (in all the Dutys of 
 Religion) if by any means he might attain to 
 the Refurrection of the Dead, even to a perfect 
 State. From whence we may be aflur'dhe let 
 flip no part, either of the Principles or Practi- 
 ces of the Chrifiian Religion 9 nor any way wil- 
 lingly encourag'd Impiety or Difobedience to the 
 Will of God, any more than Chrift bimfelf. 
 
 2. That 
 
'Of the Seventh-D dy SaUath. i j t 
 
 2. That both Chrift, and this great Apoftk 
 (following him) did condefcend very much to 
 thole that wanted the knowledg of fome part of 
 the Mind of God, made known in his }¥ord» 
 But here mufl: be Wildomus'di 
 
 ifi. As to the Mind and Temper of the Per- 
 fons who are ignorant. 
 
 zly. The Truths they are ignorant of (efpeci- 
 ally if we condefcend fo far as to have Commu- 
 nion with them.) 
 
 ifl. The Mind and Temper of the Perfons : 
 God did bear with the old World a long time, 
 but at laft thofe that were implacable, and would 
 not be perfuaded, were overthrown in the grie- 
 vous Deftrudion by the Flood. The like Kind- 
 nefs did our gracious God fhew to his profefllng 
 People in the Land of Egypt, in the Wildernefs, 
 and in their own Land, waiting patiently on them 
 whilft they were difobedient in feveral thing v 
 drawing them with the Cords of Love, and with 
 the Bands of a Man', taking off the Toke from 
 their Jaws, and laying Meat unto them, Hof Ilo 
 4. Till at laft they mock'd his Meffengers, def- 
 pis'd his Words , and mifits'd his Prophets } then 
 the Wrath of the Lord arofe againfl his People^ 
 and there was no remedy, 2Chron. 36.16. That \ 
 whilft there was any hopes of prevailing with 
 them, to conform to the Will of God, he did I 
 not caft them off, nor turn away from them : 
 But \v hen they refus'd to hearken, and pull'd away ► 
 the Shoulder, and fiop'd their Ears that they /baulk 
 not hear *, yea they made their Hearts as an Ada- 
 mant Stone, lefl they ffjould hear the Law, and - 
 fhe Words which the Lord of Hofls had fent, in 
 his Spirit , by the Prophets ; then and therefore 
 came a great Wrath from the Lord of Hofls, Zach, 
 7. u,i2. We are exhorted to be Followers of 
 
 God 
 
i]2 A Threefold Dialogue. 
 
 -God as dear Children, and walk in Love, as Chrifi' 
 lov'd m 3 &c. Eph.$.i. Therefore certainly the Ex- 
 ample of our gracious long-differing Gcd, is a 
 fit Pattern for us to imitate. Then the Perfons 
 we are to condefcend to are all thofe ProfeiTors 
 of Godlinefr, who are not fo much harden'd in 
 Sin, as to love and delight in it *, and that have 
 not fuch prejudie'd Minds againfl the Will of 
 God, astorefolveto fhut their Eyes, flop their 
 Ears, and harden their Hearts againfl the Truth. 
 After this good and excellent manner did tie 
 Apollles proceed, as we find Aclsi 3. 44— — 46. 
 We read, Ver. 14, &c. They went into the Syna- 
 gogue en the Sabbath- Day And Paul fiood up, 
 
 and fold, Men of Ifrael, and ye that fear God, 
 give Audience, ver. 16. And many of the Jews 
 and religion Vr of elites follow' d Paul and Barna- . 
 bas ', and the Gentiles befought that thefe Words 
 might be preach 'd to them the next Sabbath (which 
 the Apoftles granted) and the next Sabbath-Day 
 came almofl the whole City together to hear the 
 Word of God: Mark how ready thefe Servants 
 of the Lord were (like their Lord who went be- 
 fore them) to labour amongfl loll Sinners, to \ 
 enlighten their dark Minds. But when many of 
 thejtmwere fill'd with Envy ', and J "pake againfl 
 thofe things which were fpohen by Paul, contradic- 
 ting and blafpheming \ then Paul and Barnabas 
 waxd bold, and faid, It was neceffary that the 
 Word of God ficuld firft have been Jpoken to yen \ 
 hit feeing ye have pat it from you, and judg 
 3 cur f elves unworthy of everlafiing Life, lo we turn 
 to the Gentiles. The like we find at Ephefus, 
 i\ds 19. 8, 9. He went into the Synagogue,- and 
 [pake boldly for- the Space of three Months - 7 but 
 when divers were harden 'd, and believd not, but 
 [pake Evil of that way before the Multitude ; he 
 
 departed 
 
Of the Seventh- Day Sabbath, i j'j 
 
 departed from them^ and feparated the Difciplef^ 
 &c. So that we fee the manner of ihe Apoftles 
 Behaviour towards thofe that were ignorant, was 
 to labour Hill amongfl: them, till they rofe up 
 tumultuoufly to oppofe the Word of the Lord, 
 as you may fee farther, Jth 13. 49, 50, 5L And 
 thus much may fuffice concerning the Perfons we 
 may be condescending to, in order to do good 
 to their Souls, and alio thofe from whom we muft 
 turn away. 
 
 zly. Now obferve alfo fomewhat concerning 
 the Parts of Truth (bme Perfons may be igno- 
 rant of, and yet for fome time be born with, 
 and cond efcended unto. And here, 
 
 (1.) Negatively j we muft be fure to beware 
 that we bear not with Ignorance or Error, fo 
 far as to weaken, root out, or prejudice the 
 Truth. When the Apoflle Paul met with fome 
 fuch Perfcns at Jemfalem^ he gave to them no 
 place by Subjection, no not for an Hour } that 
 the Truth of the Gojpel (faith he) might continue 
 with you> Gal. 2. 4, 5. But then, 
 
 (2.) On the other hand, we mull be as care- 
 ful in all Cafes, and at all times, to ufe Indul- 
 gence in Matters which may tend to the Glory 
 of God, and the good of Souls \ the enlightning 
 dark Minds, the reducing thofe that are going 
 aftray, and the Peace and Comfort of the Church 
 of Chrift. Tho tithing of Mint, Anifeand Cum- 
 min ought to be done (viz. the mod minute 
 Circumitances in Religion) yettheothers, which 
 are the weightier Matters of the Law, may not 
 by any means be omitted, viz.. Mercy, Faitfe^Cfo..- 
 Mat. 23. 23. 
 
 P. Thele things I like well, but fome more 
 particular Direction may be expedient \ for there 
 are ProfefTors of the Gofpel, under divers Deno- 
 minations, 
 
154 ^ Threefold Dialogue. 
 
 minations, that I (hall ftill have a refoecl: for, tho 
 they are ignorant of fome part of the Mind of 
 God. I would gladly know therefore how to 
 behave my felf towards them \ namely, thofe 
 that ftill deny General Redemption, Believers 
 Baptifm, and the Lord's fan&ify'd Sabbath. 
 
 B, The general Rules given, if well obferv'd, 
 may be of fome good ufe in each of thefe j for 
 we muft obferve well the Mind and Temper 
 with which they deny thefe things: and if we 
 find them iincere in feeking to know what they 
 can, and in doing what they know, and Truth 
 do not fuffer •, we may (nay we ought to) re- 
 tain our Love to all fuch. I fuppofe you cannot 
 have a greater Love for them, than the Apoftle 
 Paul had for his Brethren and Kinfmen accord- 
 ing to the Flefli, for whofe eternal good he could 
 have wifh'd hirafelf to have been accurs'd (or fe- 
 parated, <W0«//a, Rom. 9. 3.) from Chriir, that 
 they might be fav'd, which was his hearty De- 
 fire and Prayer to God for them : And he gives 
 this as one Reafon why he fo intirely lov'd 'era \ 
 For (faith he) / bear them Record, that they have 
 a Zeal for God, &c. Rom. 10. i, 2. Tho their 
 Knowledg were imperfect, yet their Zeal was 
 fervent, and therefore he lov'd them. And this 
 is, I fuppofe, the Cafe with you j then his Prac- 
 tice may, as aforefaid, be your Guide. 
 
 ift. Labour, by all means you can ufe, to en- 
 lighten them. 
 
 2/y. In your own Perfon keep th* Truth en- 
 tire, and ftedfaftly. 
 
 3/3/. Let them fee nothing in your Life to alie- 
 nate their Minds from the Truth. And now a 
 little more particularly. And, 
 
 1. As to our Brethren that are ignorant of the 
 precious Soul-comforting Doftrine of our Lord's . 
 
 Grace 
 
Of the Seventh -Day Sabbath, iff 
 
 Grace and Kindnefs to a World of Sinners, we 
 ought to pity and pray for them •, and if that 
 be all that is wanting (and we can in Charity 
 judg them fincere) I do think we may have Com- 
 munion with them, without any doubt in our 
 Minds ; for the want of Rnowledg, in that part 
 of the Will of God, is an Infirmity, and we 
 ought not to rejed a fincere Brother for an In- 
 firmity which he cannot help : but we that are 
 Strong ought to bear the Infirmitys of the Weak, 
 &c. Rom. 15. 1. 
 
 2. As to Believers Baptifm, we ought to re- 
 member, the Baptifm which Chrift pradis'd and 
 commanded is but one Baptifm, and that is Be- 
 lievers Baptifm ', therefore whofoever rejects this 
 Baptifm of Believers, hath no Baptifm at all of 
 Chrift's appointing: and then we cannot reafb- 
 nably think our Lord wUlown and accept of any 
 thing elfe in the (lead of his own Ordinance. 
 And confidering the Nature and life of this Or- 
 dinance of Chrift (that it is an Ordinance by 
 which Perfons are baptizJd into Chrift, and put on 
 Chrift, Gal. 3. 27) we may by no means fet up 
 Church- Communion, without bringing Believers 
 into the Church at this Door, left we are like the 
 Pharifees and Lawyers, that rejetled the Counfel of 
 God againfi themfelves, being not baptized, Luke 
 7. 30. The Lord gave Commandment concerning 
 the Paflbver of old, faying, No uncircumcis'd 
 People ftjould eat thereof, Exod. 12. 48. And 
 we have no Authority in the New Teftament, 
 either by Commiilion or Example, that any one 
 fhould eat of the Lord's Supper that is not bap- 
 tiz'd : But thofe that gladly receivd the Word, 
 were baptizJd, and were added to the Church, &c. 
 They continud ftedfaftly in the Apoftles Doctrine 
 and Fellowftjip, and in breaking Bread, and in 
 Prayers, Ads 2, 40, 41, 42, 3. The 
 
Ij6 A Threefold Dialogue. 
 
 3. The holy and blefTed Sabbath of the Lord 
 (as hath been I hewn) is a great Duty, and many 
 Blefiings do belong to tbofe that fincerely keep 
 it } and yet fo great a Clcud of Ignorance hath 
 overfpread the World, that the Truth in this 
 Cafe is hard to find : for I do verily believe 
 there have been many fir.cere Chriftians, that 
 have been long feeking before they have found 
 the Mind of the Lord plainly to appear to them 
 in this Matter, as I can teftify by mine own Ex- 
 perience \ for I know not but i was then in as 
 iincere a Frame of Spirit, defiring to know the 
 Mind of God in every Cafe, as I am now \ and 
 fearch'd the Holy Scriptures, and the Writings 
 of Men about it for a great while, and pray'd 
 many a time to the Lord for understanding to 
 difcern the Truth •, and yet it was for a long 
 time hid from mine Eyes. And nothing could 
 fatisfy me now, concerning my being then accep- 
 ted of God •, nor could any thing fo much oblige 
 me to an hearty Charity for others now, that 
 obferve not that great Dutv, but only the Tefti- 
 mony of my Conlcience, that I was willing then 
 to pfeaie my good God, whom I faw my felf 
 highly oblig'd to ferve and glorify, beeaufe of the 
 many Mercys and Blefiings I had been favour'd 
 with. We know a Stranger travelling in an un- 
 known Road, where there are many Turnings,, 
 tho he do in good earned intend to proceed on 
 to his Journy send, and that in the belt way too, 
 yet may unwittingly go out of his way. Qr the 
 Mariner at Sea may tail to a wrong Point of the 
 Compafi,. tho he intended to batten to his Port 
 for which he was bound : and this may be much 
 more likely to be io if a Pilot, that is unskilful 
 or unfaithful, be intruded with the Guidance of 
 the Ship. Why this is the very Cafe Jx 
 
 Mea 
 
Of "the Seventh- Day Sdfath. i ] J 
 
 Men are by nature Strangers to the heavenly- 
 City, which all are willing to arrive at, bat know 
 not the way : they meet with many By -Paths,, 
 and they do not know which to chufe, or to 
 which Point of the Compafs to fteer \ they muft 
 therefore truft to a Guide or Pilot, and in feek- 
 ing Directions of them they are found of feverai 
 Opinions : One faith, the Sunday is the Seventh 
 Day, which ought to be kept : No, faith a Se- 
 cond, it is the Firft: Day of the Week that hath 
 the Authority of God now *, for Chrift: chang'd 
 it from the Seventh to the Firft. No, faith a 
 Third, we have no Authority of God for any 
 day, but the Church hath feen fit to fet apart 
 one day in feven, and they have chofen the Firft: 
 Day of the Week to worfhip God in. So that 
 in the multitudes of Opinions the Worlcj. is in 
 Confufion, and good Men are at a lofs to find 
 out Truth } and it is to be fear'd many go down 
 to the Grave before they have accomplifh'd their 
 Search into the Mind of God in this Matter. 
 
 P. This I fuppofe to be very true-, but then 
 ought not al) fuch Perfons to be kept out of the 
 Church of Chrift:, as well for not knowing and 
 pradifing the Will of God concerning the Sab- 
 bath, as others are for not embracing the Ordi- 
 nance of Baptifm? 
 
 B. I do confefs I have a very great Efteem for 
 the Lord's bleffed and holy Sabbath-Day \ and 
 yet I do not fee the fame reafon to keep Perfons 
 from the Table of the Lord, for their being ig- 
 norant of this as for their Ignorance of the o- 
 ther, and that for two Reafons : 
 
 i. For that our Lord Jefus ordain'd Baptifm 
 to be adminifter'd to Perfons that were willing to 
 receive Chrift, in order to their being gather'd 
 and feparated out of the Worldinto the Church 
 
 of 
 
* 
 
 ij8 A Threefold Dialogu*. 
 
 of Chrift ; but the Sabbath is the Duty of all Men 
 in general, World and Church, and therefore 
 doth not make fuch a Diftin&ion between the 
 World and the Church. And Chrift hath direc- 
 ted his Minifters to teach them that are baptiz'd, 
 fome things after Baptimij his words are, Bap- 
 tizing them, teaching them all things whatsoever I 
 have commanded, &c. Mat. 28. iq» Therefore I 
 fuppofe the Do&rine of the Sabbath may be 
 taught (with divers other things) after Perfons 
 are baptiz'd, if they are willing to receive it 
 
 2. 1 do think we fhould deal very tenderly in 
 this Cafe, considering the aforefoid Circumftances, 
 in order to be the more like our heavenly Father, 
 for he is kind to the Vnthankful^ and to the Evil? 
 Luke 6. 35. 
 
 P. It is true, God is gracious to many Sinners } 
 but yet you know when one was found gathering 
 Sticks upon the Sabbath- Day, he was fton'd to 
 Death, as God commanded Mofes, Numb. 1 5. 32, 
 
 33> 35> 3<5. * , . J , ", 
 
 B. Iconfelsthis was the Judgment given con- 
 cerning that Man : But it was not always fo (I 
 humbly fuppofe) for we find afterwards, in JExf- 
 liel's time, the Lord lets us know, Ezek. 20. 13, 
 16. That (amongft divers other great Sins) they 
 polluted his Sabbaths, time after time ; and yet ne~ 
 verthelefs (faith God) mine Eye fpard them from_ 
 deftroying them, neither did I make an End of 
 them in the Wilderness, Ver. 17. And after, when 
 again they fell into the fame Evils,and God could 
 juitly have pour'd out his Fury upon them, yet 
 he faith, Ver. 21, 22. Nevertheless 1 withdrew 
 mine Hand, and wrought for my Name's fake, &c. 
 So that we fee, tho their Sins deferv'd Deftruc- 
 tion, yet the Goodnefs, Long-fufFering and Kind- 
 nefsof God prevented it, and did not deftroy 
 
 them 
 
TfVWJ! WVmn-Udj Sabbath, i j 9 
 
 them nor unchurch them, but gave them Time 
 and Space to repent. Hence obferve two Things : 
 1. The Breach of the Sabbath is one of thofe great 
 Sins with which God isprovok'd. 2. That the Lord 
 doth not always proceed in Judgment againft his 
 own People prefently for that Sin, any more than 
 for other Sins of the like nature. And efpecially in 
 our day, confidering our State, and the Circum- 
 ftances we are under, that the Truth is fo hard to 
 be underftood in this Matter -, if we will be like 
 our heavenly Father, we muft deal very tenderly 
 with thofe in whom we can difcern any true Grace, 
 having the Fear of God, and Love to our.Lord Je- 
 fus Chrift. And I am very apt to believe, that the 
 Cafe of the Man who was lron'd to Death for ga- 
 thering Sticks, did differ very much from the Cafe 
 of moft in our day, who are breaking the Sabbath 5 
 for I believe he did it not ignorantly, for want of 
 knowledg, but prefumptuoully, for want of the 
 Fear of the Lord. This doth feem to me inferra- 
 ble from the place where 'tis recorded, if we con- 
 sider two things : (1.) What went immediately be- 
 fore, viz. If any Soul Jin thro Ignorance, then he fljall 
 bring a She-Goat for a Sin-Offering, and the Prieft flmll. 
 
 make an Atonement and it flail be forgiven him : But 
 
 the Soul that doth ought prefumptuoufly the fame re- 
 
 proacheth the Lord •, and that SqhI flail be cutoff from a.' 
 mong his People, becaufe he hath defpis'd the Word of the 
 Lord, &c. Numb. 15. 27 32. And prefently in- 
 troduced this Example, as I fuppofe, of fuch a 
 prefumptuous Sinner, and the Judgment pronounc'd 
 againft him by the Lord himfelf. (2.) I the rather 
 fuppofe this to be the Cafe, becaufe we read, They 
 put him in ward, becaufe it was not declard what flould be 
 done to HIM, Ver. 34. We may find in other Places 
 of the Scripture, before that here mention'd, God 
 had given Directions in general what Punifhment 
 ihould be laid on Sabbath-Breakers (vi%. when they 
 wilfully did refill the Authority of God concerning it) 
 V/hofoever doth any Wor\h the Sabbath-Day, he flail jure- 
 
 b. 
 
140 A ThreefoldDtAlogur 
 
 ly he put to Death, Exod. 31. 15. Now here was a 
 Man that had done fomething,. he had pick'd up 
 fome Sticks : and whether or no this were fuch 
 Work as theLord would charge him with the Breach 
 of his Law for doing it \ or if it were fuch a Sin, 
 whether or no this "Man underftood it To to be, none 
 knew but the Lord, who fearcheth the Heart and tryeth 
 the Reins, Jer. 17. 10. Therefore Mofes and Aaron 
 were very tender in the Cafe, and would not pafs 
 Sentence againft him, until they knew better the- 
 Mind of the Lord about it ; and when they had en- 
 quir'dof theLord, it appear'd ("by the Sentence 
 given) that it was a prefumptuous Sin, and he was 
 executed accordingly. And the Care they took in 
 this Cafe may be a good Pattern to us, and all Go- 
 vernors either of Church or State ; not to be too 
 rafh in Judgment in this Matter, or in any other ; 
 for rafh and hafty Judgment hath done much harm 
 many a time, both in the Nations of the World, 
 and in the Churchesof Chrift. 
 
 P. From what you have faid, I obferve two very 
 great Dutys, that is, Hoi inefs and Love. 1. As to 
 Holinefs, this I find to be of abfolute neceflity for 
 me to take care about, to fee that I do not break 
 one of the leaft of God's Commandments in mine 
 ownPerfon, but that I keep the true Worfhip of 
 God intire, as the Lord ordain'd the fame to be ob~ 
 ferv'd, by his own Authority. 2. Intire Love to all 
 fincere Chriftians which are join'd together in 
 Church-Fellowfhip, according to the Institution of 
 Chrift, tho fome of them be ignorant of fome 
 part of the Will of God, being milled by the Tra- 
 ditions of Men, thro the Deficiency of their own 
 Capacity to difcern the Truth. And no^ I purpofe,. 
 by the Aid of the Grace of God, to order my 
 Steps according to thefe Rules. 
 
 B. lam glad my Labour proves not unfuccefsfiU : 
 I hope now you will, not repent your coming to viiit 
 yourKinfman, nor refrain coming to fee me again 
 when you fhaii have Opportunity. And now re- 
 
 memb;r. 
 
Of the Seventh-Day Sabbath. 141 
 
 member the Words of our Lord to Peter, Lake 22. 
 32. When thm art converted, firengt hen thy Brethren. At 
 your Return therefore to your own Country, be as 
 indubious to promote the Truths you have rece 
 here as you can, yet ufe all poiftble Prudence to ac- 
 complifh the fame ; for you well know your Coun- 
 trymen do as much hate any kind of Alterations in 
 Religion, as you did your felf. If you mould pub- 
 licity be declaring therefore, and making kno - n 
 the Truths in which you are enlightcn'd, it is wry 
 likely they would rather (out of a blind Zeal tor their 
 Traditions) account you a Difturber of -their Peace, 
 and take up a prejudice againft the Truth, rather 
 than imbrace it by fuch means. I can very well tell, 
 by woful Experience, how obdurate ana 1 full of pre- 
 judice a blinded zealous Mind is ; therefore I have 
 thought it needful to give you aCaution in thisCafe. 
 
 P. But is there any Precedent in the H.Scripture 
 for fuch cautionary Moderation, in making known 
 the Mind of God, in which we are enlighten'd ? 
 
 B. I do fuppofe the Apoftle Paul, who was a faith- 
 ful Servant of Chrifr, is an eminent Instance, for 
 our Example, in this Matter ; if we compare his 
 Practice, AtL 21. 20— -26. with what he faith 6V, 
 2. 2. In the firft of thefe we find the Chriilians, 
 which were at Jerufalem, perfuading the Apoftle to 
 be very tender to thofe many Thoufandsof twe Jews 
 who believ'd, and yet were all zealous of .the Law, 
 vi%. the Ceremonial Law, which was before this 
 time abrogated ; but they had not yet arriv'd to the 
 underftanding thereof. And the Apoftle (having a 
 fincereSenfe of their Infirmity and Weakneis, as 
 alfo-an entire Love for their Souls) readily agreed 
 ixy±e Counfel given him at thattime.tlr.it be might 
 jHkpon their Affections, and [o might have the 
 gHTLr opportunity to be ferviceable'to their Souls, 
 as you may read in AUs 2 1.20- --26. In the other 
 Text he declares what means he us'd, and in what 
 manner he us'd it, to the ena 1 that he might not lofe 
 his Labour: (1.) The Means was preaching the 
 
 Golpel. 
 
1A2 A Threefold Dialogue. 
 
 vipfpel, and that the 'uneGofpel which he preach 'd 
 ainor, - the Gentiles. And (2.) The Manner in which 
 
 d this Means, was to do it privately to them 
 who were of Reputation. (3.) The Reafon of this 
 Privacy, and that was, faith he, Left by any means I 
 fljould run, or had run in vain. The . Preaching the 
 Gofpel he calls by the name of Running : 1. As it 
 was his Race or Courfe, or Bufinefs the Lord had 
 fi before him to do. And, 2. Becaufe there was a 
 Prize at the end of that Race : This, we fee, he- 
 did prudently, and that was privately to fome, that 
 he might the better gain on their Minds and Affec- 
 tions, and thereby accompiifh the Work which he 
 intended, •»%, to lead them off from the Ceremonys 
 of the Law, belonging to the Levitical Priefthood 
 (w^ich they were very unwilling to let go) and to 
 bring them to reft wholly^on the Lord Jefus Chrilt, 
 who was the great Sacrifice, to make the Atone- 
 ment for Sins againft the holy Moral Law ; and his 
 Blood the only Means to clcanfe from the Filth 
 thereof. Therefore Jiaving this excellent Servant, 
 of God for our Paftern oi* Condefcenfion to the 
 weak and imperfect Chriftians/or the Profit of their 
 Souls, let us, with all Faithfulnefs to God and Men, 
 carry on the Work of God to the utptsft of that 
 Po'vcr and Wifdom which God hath ; ,been pleas'd to 
 b^ow upon us *, and yet with all Tenderhefs to 
 thofe that want Underftanding in ibme things, re- 
 mernbrins Jacob of old, who^fcidf, I will lead on ftftiy, 
 
 ,ig a% the C ait el and the thildren be able to endure t 
 Gen. 33. 14/ And of our precious Lord Jefus Chrift 
 Jfaiah prophefy'd ; if. 40. 11. He jhall feed hn Flock, 
 ji^a Shepherd^ he flhiM gather the Lambs with kis Arm> 
 and carry them in his Bolam, and (hall gently l&dvt-boje 
 that are with Toung, All which Expreflions^pfa 
 fhew his Ore of them to be fo great, that i 
 
 he would conduct' them according to their 
 
 city;, yet we ought (as. much as in us lieth) 
 
 • hriftiansinto the Reafonablenefsand 
 
 he Moral Law, that they markiow 
 
 that 
 
Gf the Seventh-Day Sdbtath. 
 
 that holy Law is fit for godly hoi-' " -vccaufeit 
 
 hath fo much of the Likenefs of ^* iiimfelf - X* 
 wTiofe Image and Likenefs Man at firft was made, 
 and continu'd ^hilft he remain'd in that pure State, 
 into which Image of God every Chriftian ought to 
 be renew'd, Ep'h. 4. 23, 24. Col. 3. 10. 
 
 P. Thefe things are certainly of fuch a nature, as 
 they may tend much to the Glory of God, and the 
 Good of Men, if they are well confider'd : There : 
 fore feeing our Meeting hath thus far obtain'd Suc- 
 cefs, to this Degree, it is needful to remember, 
 that it is by the Grace of God we are what we are,» 
 that we do what we do; and by the fame Grace of 
 God we enjoy all that we enjoy : Therefore now let 
 us join together, in the feme of this Grace, to fmg 
 Praifes to the God of Grace, and fo go about our fe- 
 verallmployments, to which God has been pleas'd 
 to call us. 
 
 B. Heartily and unfeignedly I agree fo to do, be- 
 caufel remember the Saying of the Pfalmift of old, 
 God is the Lord, who fiew'd m Light \ bind the Sacrifice 
 with Cords , even unto the Horns of the Altar, Pf. 1 18.27. 
 
 The HYMN. 
 
 HO NO'vR and Pf&fe is due always, 
 ■ Vnto tt:; Lord 'jnhjf^igh ; 
 Let Heaven, and Earthy wfth: Joy and Afirth, 
 
 Praife him .confinUaj/y. 
 For God alone, the Htly One, 
 • D th Vnderftanding ;girve' 
 To thofe that feel*, e'en att'the >'A 
 Who do fincerely live. ■ 
 
 |H^ doth hide from 
 
 wm> worldly-wife 'they-, he ' ; 
 i Things unto Suftjing^ 
 
 jM M. Reveal [ometimes doth He. 
 ^Before do we in Heart agree, 
 
 His Name to glorify, 
 tf fo doth difclofe his Truth to 1 
 That feek_ him he 
 
'eejold.Diah 
 til be, o . 
 
 hit what. I 
 
 •to thee j 
 he' I offer .whit 
 
 Thy Grace afford flih 
 Dirett m in t 
 
 Thy "Law to love, .cv, 
 
 Of 41 that ' thou 
 To worfl/ip thee 
 
 From all L- 
 
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