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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30730	Sabbatikh ʻhmepa ʻhmepa ʻimepa, Septima dies, dies desiderabilis, sabbatum Jehovae the seventh-day-sabbath the desirable day, the closing completing day of that first created week, which was, is, and will be, the just measure of all succeeding weeks in their successive courses, both for working in the six foregoing days, and for rest in the seventh, which is the last day, by an unchangeable law of well-established order, both in the revealed word and in created nature. The second part / by Francis Bampfield.	Bampfield, Francis, 1615 or 16-1683.	1677 (1677)	Wing B628; ESTC R13923	284,270	156

drawn into orderly Obedience thereunto That the same Jehovah Aelohim who proclaimed the Holy Law together with the other Nine was their Aelohim theirs in a peculiar especial distinguishing manner who conformed in all things to his revealed will and stood compleat and perfect in his whole will and therefore should they be engaged and be encouraged to do the Sabbath day to Hallow it as he had commanded them Ye shall keep my Sabbaths I Jehovah if ye walk in my Statutes and keep my Commandments and do them then saith Jehovah I will give you this and that Blessing in Temporals and further I will set my Tabernacle amongst you and my Soul shall not abhor you and I will walk among you and will be your God and ye shall be my People Sabbath-worship on the Sabbath-day in this Sabbath For the instituted day of the Weekly Sabbath must be observed to be accepted shall be a Savour of Rest to me said Jehovah Thus also in the Prophets That Evangelical Prophet Isaiah sweetly thus Blessed is the Man or O the blessedness or happy Progresses or Blessed goings on with a streight foot for such will make a good Progress in other Religion who are found walking on Prosperously in this Sabbath-way of that Aenosh and the son of Man of Adam that keepeth the Sabbath so that he doth not pollute it or not Prophane it For thus saith Jehovah to them that keep these my Sabbaths not those that are of Mens inventing and imposing Contrary to these seventh-day-Sabbaths which are of his Instituting and which he doth own as his peculiar and have chosen in what I delight or have pleasingly willed and who taking hold of my Convenant I will give unto them in my House and within my Walls an everlasting name that shall not be cut off I will bring them to the Mount of my Holiness and I will make them joyfull in my house of Prayer their Sacrifices and their Offerings shall be accepted upon mine altar And in another place Jehovah hath prophecyed and promised that he will raise up such as shall be Restorers of Paths to Sabbatize in saying if thou turn away from the Sabbath thy Feet to do thy pleasure on mine Holy day and thou call the Sabbath a delight the Holy of Jehovah Honorable and thou hast Honoured shalt Honour him not doing thy own waies nor finding thy own pleasure nor speaking thy own words then shalt thou delight thy self in Jehovah and I will cause thee to Ride upon the High places of the Earth and I will feed thee with the Inheritance of Jacob thy Father From the time of the Sabbath in his Sabbath all Flesh shall come for to bow down to my Face saith Jehovah The Prophet Jeremiah doth also bring good and comfortable words from Jehovah to right observers of the seventh-day-Sabbath Thus saith Jehovah bear no Burden on the Sabbath-day Hallow ye the Sabbath day as I commanded your Fathers It shall come to pass if Hearkening ye shall Hearken unto me to bring in no Burden through the Gates of the City on the Sabbath-day and shall Hallow the Sabbath day to do no work therein then shall there enter into the Gates of this City Kings and Princes sitting upon the Throne of David Riding in Chariots and on Horses they and their Princes the Men of Judah and the Inhabitants of Jerusalem and this City shall remain for ever and they shall come from the Cities of Judah and from the places about Jerusalem and from the Land of Benjamin and from the Plain and from the Mountains and from the South bringing Burnt Offerings and Sacrifices and Meat Offerings and Incense and bringing Sacrifices of Praise unto the House of Jehovah They are sweet precious Words those by the Prophet Ezekiel I saith the LORD gave them my starutes and shewed them my Judgements which if a Man do he shall even live in them Moreover I gave them my Sabbaths but they despised my Judgements which if a Man do he shall even live in them This is twice expressed as a gracious encouraging Promise and a Third time it is Covenanted there I Jehovah your Aelohim Hallow my Sabbaths that ye may know that I Jehovah your Aelohim and I will accept you with your Savour of Rest There is one Psalm that has several Choice promises in it and the Title of it is a Psalm or Hymn for the Sabbath-day which is to be carried through that Psalm Those who keep the Seventh-day-Sabbath shall experience Jehovahs Loving kindness in the Morning and his faithfulness in the Nights they shall be made Glad through his work they shall Triumph in the Works of his Hands They shall have their Horn their Power their Strength their Defence their Glory their Honour their Dignity their Exaltation their Firmness their long-continued happiness like that of an Unicorn They shall be poured over with Green Oyl with new revivings and pleasant refreshings Their Eyes shall see on their spying Enemies and their Ears shall hear concerning the Evil-doers which rise up against them Such Righteous ones as are due Observers of this seventh-day-Sabbath shall grow like to a Palm-tree They shall grow like a Cedar-tree in Lebanon To them that are thus Planted in the House of Jehovah those they shall make to grow in the Courts of their God They shall bear Fruit yet in the Gray Age They shall be fat and green If all and every of these were opened and applyed at Large O how much of rich treasure is there in them The Chaldee upon the Title of this Psalm doth thus paraphrase An Hymn which the First Man Adam said for the Sabbath day And the Seventy two Greek Interpreters have a double Article here a Psalm of a Song unto that day of the Sabbath The same Sabbath-day that was the Seventh day of the Week from the Creation which was to be Sanctified as many other ways so particularly by Singing of Psalms This Psalm has divers Prophetical passages in it relating to New-Testament-promises especially in the Latter-day-glory of this dispensation of Grace It is Judged by the Hebrews to be penned by Adam when he beheld the Glorious Works of the Creator and commending it prophetically to after-ages The New-Testament gives us to know from the mouth of our LORD Christ himself the Commander and observer the blesser and the Sanctifier of this Seventh-day-Sabbath that It was made for Adam and in him for all mankind for their Happiness for their Good if they would be diligent observers of it And that to be forced to flee from Sabbath-work and enjoyments was to be driven from special priviledges which sore Judgement those who are Sabbath-observers should endeavour by Prayer to keep off lest otherwise it did so befal them Let it also be duly pondered upon in this one weighty consideration more that there is no threatning either denounced against or executed upon any that shall not observe any other day in

all his People and all the mingled People and all the Kings of the Land of Vz and all the Kings of the Land of the Philistines and Ashkelon and Azzah and Ekron and the remnant of Ashdod Edom and Moab and the Children of Ammon and all the Kings of Tyrus and all the Kings of Zidon and the Kings of the Isles which beyond the Sea Dedan and Tema and Buz and all that in the utmost corners and all the Kings of Arabia and all the Kings of the mingled people that dwell in the Desert and all the Kings of Zimri and all the Kings of Elam and all the Kings of Medes and all the Kings of the North far and near one with another and all the Kingdoms of the World which upon the face of the Earth and the King of Sheshach The LORD had a controversie with the Nations and he pleaded with all flesh with all men by this man's Ministery the cracking sound and the terrible noise whereof went East West North and South to the ends of the Earth and that strife in Judgement which the LORD had against them was because they transgressed this holy righteous just Law of his and were not the Gentiles also then under the obligation and direction of this Law Now that I am upon somewhat of the Historical part of this Narration let me here add some passages both before and after the time wherein Jeremiah did live Let us go back as far as Noah who found Grace in the Eyes of Jehovah who was a just man perfect in his Generations and who walked with God Jehovah himself giving of him this Testimony he was one who was intire in his obedience to all the Laws of God in his life and conversation and he was heir of the Justice or Righteousness which is by Faith and was a Preacher of the same Doctrine of Justification in the sight of God by Faith in the Messiah This Noah was the Father of those Nations and Peoples who after the Floud did multiply and spread and inhabit the Earth and by this means the Laws of Jehovah were made known throughout the world and thus also was the Church scattered and dispersed in several places more especially in the days of his Son Shem there were visible Church-societies and publick Church-meetings called The Tents of Shem. In and about Abraham's time who was also Father of many Nations in his Family the Church of God shined forth in its glorious lustre and comly beauty he was one of whom the LORD himself hath witnessed that he obeyed the voice of Jehovah and kept his Charge his Statutes and his Laws Jehovah knew him that he would command his sons and his house after him and they should keep the way of Jehovah to do Justice and Judgement Such care would he take to make known unto others the Commands of Jehovah And about Abraham's time Job and his friends were not strangers to the Laws of the LORD though dwelling a great way off in the Land of Vz off from Abraham they also had their Congregations for true pure Worship Job declaring against Idolatry and observing instituted times for solemn Worship and he answered for himself against the false accusations charged upon him by Eliphaz that his foot had held the right path of Jehovah his way did Job keep and not turn away and the Laws of his lips he did not cast off Job did lay up the Words of his Mouth more than his daily bread whereby it doth appear that those parts were not strangers to Jehovah's Laws those more particularly which in some respects are more the Laws of his Lips and the words of his Mouth Further full home to Moses's time and in his days we have foot-steps of the Laws of the true Religion even amongst those who were none of Israels off spring Balaam of Syria in Mesopotamia had a gift of Prophety and knew the Law of Jehovah and being a publick Teacher did spread the knowledge of it about in Assemblies Examine we the Captives of the LORD's People besides some other smaller scatterings There was one Captivity of the ten Tribes by Salmanassar King of Assyria who planted those Israelites in Hala and Habor by the River of Gozan and in the Cities of the Medes whither this great Conqueror and mighty Monarch did transplant them making them to dwell in places far remote from their own Land where they communicated the Knowledge of the Laws of Jehovah Here was a great dispersion of that Nation we find not that any considerable part of these ever returned to dwell again in their own Country being placed here by the Assyrian in Parthia Media and Persia there or thereabouts they still dwelt in the days of Christ and in the time of the Apostles Another Captivity was of the two other Tribes Judah and Benjamin by Nebuchadnezzer King of Babylon more than one hundred years after the former Israel was first in the Apostasie and yet Judah would not take warning At the seventy years end many of these two Tribes returned to Jerusalem and dwelt in their own Land again building again the Temple being encouraged thereto by Cyrus re-erecting their City and restoring their Common-wealth This also lasted till Christ's time and some years after yet many of the Jews staid behind in Babylon great numbers had well accommodated dwellings and were loath to leave their Habitations though in a stranger Land where Historians tell us they had their Academies Schools and Doctors these two were numerous dispersions beyond the River Euphrates A third Captivity by a Grecian King of divers after the return from Babylon whose off-spring were carried Captives into Egypt where that King reigned whom he planted in Alexandria and the places thereabouts who had their Synagogues there Let us take the account from Scripture Record A few Days a Week or thereabouts after Christ's Ascension there were met together of them at the Pentecosts Feast when men of several Nations Parthians and Medes and Elamites and dwellers in Mesopotamia and in Judaea and Cappadocia in Poutus and Asia Phrygia and Pamphylia in Egypt and the parts of Lybia about Cyrene and stranger-Romans both Jews and Proselytes Cretes and Arabians devout men out of every Nation under Heaven observe every Nation under Heaven to that these dispersions were more or less in all Nations besides the last Captivity by Titus almost forty years after Christ's Ascension insomuch as that in almost every City of the Gentiles whither the Apostles travelled and came to preach Christ and the glad tydings of Salvation by him there were Jews who had their Synagogues James doth direct his Epistle to the twelve Tribes scattered abroad and Peter doth inscribe his unto those of the dispersion in Pontus Galatia Cappadocia Asia and Bithynia he salutes them from Babylon which was their Metropolis from all which put together it is evident that Jehovah's Laws were published throughout the inhabited

of any other place through the Word of Truth The Words in their true proper significancy are according to one of the Sabbaths The Article being omitted here it doth signifie distributely according to one or other or each of those Sabbaths So that the day here specified doth relate to some one or other of those Sabbath-Festivals fore-mentioned There were Harvest-Seasons when the fruits of the earth came in and they could judge somewhat of their Increase in corn and gain That Word which is translated a Collection is such a Collect or Collation as is concluded by Reasoning an inferring from reckoning and casting up an account every one as it went well with him in his Voyage Journey and Trade at such seasons of the year when the profits came in whether at and from the Sea or the Land and so the Word signifies in propriety of Speech according as the LORD hath given a good Voyage or a prosperous way or Journey accordingly should they honour Aelohim with their substance and increase by setting apart a due proportion out of their Estates to relieve needy ones The charitable supplying of the poor with necessaries especially if poor Saints which was the Case here is a natural Religious Duty under all the Dispensations of Grace Old and New A Law of Mercy and of Love still in force and ever will be whilst there are such Objects of pity Some few such I do know who do practise suitably treasuring somewhat every year and at some quarterly Incomes and sometimes by shorter Returns out of their revenue and increase out of which to take as Cases do call for it being in a preparedness through Grace to part with the rest if necessity were such So that upon all such occasions they readily go and fetch out of that store which was laid up for such a purpose in a way of thankful acknowledgment of Gods blessing of them in their outward Estate Paul intended to come to Corinth about that season of the year when Ship-ladings at Sea or Harvest-gatherings at Land had been brought in and therefore it is that he thus Exhorts them Laws about Mercy and Charity are scattered up and down in many Scriptures and it were easie to gather several of them together if need were Which Laws ever had for the substance of them a natural equity binding all mankind but more especially those who were Church-Members in Fellowship I refer to some few in the Margin Pauls advice here was a prosecution of a further direction to pursue Love which he had so largely described and commended a little before Nothing appears in all this of any appointing or instituting of a new Weekly-Sabbath-day in the room of the old the Seventh-day which was so from the beginning There is another word further in the objected place which doth respect the Treasury of Alms near the Temple into which some sort of Tithes Gifts Gold Silver and such like were brought for the relief of the Levite Stranger Widow Poor Of this Treasury the Reader may consult the several Scriptures in the Margin Having opened the expression of one of the Sabbaths and shewn that it refers in all the places to another matter and purpose than that for which it is brought there is somewhat yet further to be spoken to about Christs appearing to his Disciples on the Day of his Resurrection Which was observed say the Objectors by them as the new Weekly-Sabbath-day in memory of his Resurrection as is pretended c. That the Disciples did not meet on that day as now the weekly-Sabbath-day in memory of Christs Resurrection is evident because they did not the most of them at that time believe that he was arisen For which their misbelief their LORD and Master doth check and rebuke them he having so often inculcated this thing upon them about his Suffering his Death and his Resurrection How often had he told them that he was to rise again from the dead on the third day That Word Third is mentioned Twelve times in the New Testament plainly pointing out the particular day of Christs Resurrection and in several of those places it is recorded that they with their own Ears heard Christ affirming of it again and again over and over upon several occasions In every one of the places the Article is added and prefixed and to one of them the Article is doubled All which put together do shew the Emphatical Significancy and Force the Demonstrativeness of it noting a certain determinate day to be known of all that would seriously consider it The same word for Significancy in another part of Speech is used four times in the new Testament Three times by Christ himself to point out the certain determinate Day of his Resurrection to be the Third Day VVhich also in one of those four times is expresly acknowledged by his Adversaries themselves who laboured to obscure the glory thereof In one of the places both the distinct parts of an whole natural large day are punctually set down with respect to every one of the several three days Three days and three nights used for the whole time of the darkness and light in one succeeding course and exemplified as to the matter of Fact in the Case of a particular person of Jonah the History of whom is one of the Books of the Scriptures of Truth who was herein a Type of Christ As to his being raised on the third day It is a day distinct from two complete fore-going Days In one of the places that Christ might make sure of clearing this matter to their understandings and fixing it the deeper in their memories so as it might not leak through their Vessel of Remembrance and also of having the three days and the three nights included he expresseth it by a Preposition signifying after after three For so is the meaning of it when it governs an Accusative Case and this Praeposition is confessed in one of the places by his open Enemies and if those thought on it and called it to mind the more excuseless were the Disciples who did not for a while so credit it Whereby it is manifest That they could not actually design this as the end of observing such a day which themselves did not yet believe so to be though it were declared to them by some to whom he had appeared So that this part of the Objection is Scriptureless and Reasonless and as for Christs appearing to the eleven in the places cited It is also clear by the Scripture-Accompt that that day on which Christ had conference with Cleopas and another Disciple in their way from Jerusalem to Emmaus was over-past and gone before that appearing of his to the Eleven For the day was upon closing when they went into that Village where Christ spent some time with them And those two Disciples had sixty Furlongs to travel afterwards back again from Emmaus to Jerusalem

Jesus the Son of God in the fourteenth Verse Neither is the parallel between the Works of the Father and the Works of the Son as if they were such different Works of a different Nature and of different Time which was not the matter under debate in the third and fourth Chapters of this Epistle as men have divided them the which what was mentioned before doth also discover For what things soever the Father doth these also doth the Son likewise Nor is the parallel between one Day of the Week and another Day of the Week and the first Day of the Week in the weehly Revolution For the to day mentioned in the Psalm and the seventh Verse doth not point out the particular first Day of the Week as distinct from the others Days of the same Week As if the Exhortation did peculiarly properly and openly belong unto that but it takes in the whole of our Day and Time wherein the sound of Christ's Voice comes unto us speaking by his Spirit in his Word from his Father every Day of the Week as appears from the thirteenth Verse of the third Chapter So that those expressions in the seventh and eighth Verses of the fourth Chapter which do speak of a certain day and of another day do set out a large providential Day a long time after the Israelites entring into Canaan the Land of Rest The Rest spoken of in the Psalm could not refer to this or the weekly Sabbath from the Worlds Creation for these were before whereas the Psalmist doth speak of a Rest that was future and yet to come as to those who were then alive As likewise it was to the Author of this Epistle and to the Believers in his Day and Time It was remaining even then A Rest a Sabbatism which was not then by him and those to whom he wrote fully entred into possessed and injoyed Though Believers so far as they had their Citizenship their Burgeship in Heaven and in the Spirit did converse with the glorious Inhabitants of the New City of that Heavenly Jerusalem did pass into somewhat of it and had some views and foretasts some beginnings and first fruits of it So that the parallel here is between Rest and Rest For as Jehovab Aelobim the Creator having finished his Works of the six foregoing Days in the first Week of the Created World did Rest on the Seventh-day Sabbath and look as the Israclites did Rest in the Land of Canaan after their labour and travel when they had peaceable quiet possession of that Land So shall believers also when they have done their Generation-work and have finished the Work of their Day and Time in doing and in suffering the whole Will of our LORD have and injoyed a Rest a Sabbatism which will be fully compleated in that better Heavenly Country And so also is the parallel between entring or not entring into the typical Rest in the Land of Canaan and entring or not entring into that Rest which was typified thereby which was not a First-Day Rest as is pretended but the Heavenly Eternal Rest This parallel is held forth in the eleventh eighteenth and nineteenth Verses of the third Chapter and in the first third sixth tenth and eleventh Verses of the fourth Chapter And the parallel further holds between Believers and Unbelievers in the passage towards or entrance or not entrance into the Land of Canaan the Land of Canaan the Land of Typical Rest according as they were perswadable and obedient or not And Believers or Unbelievers since the time of that Psalm which I therefore mention because it is the Foundation of the Discourse in this place to the Hebrews and particularly at the time when the Author of this Epistle did write wherein all Ages since and those after us are also concerned For even these also according as they are found perswadable and obedient or not so shall they either enter into or come short of this typified promised Rest As it was in the Prophet David's time the offer of Grace as to the Promised Rest was made to the Israelites for this same Gospel was published unto them under that Ministration of Grace as unto us now under the present Dispensation of Grace in the second and third Verses of the fourth Chapter The Doctrine of Salvation by Faith in the Messiah being the Doctrine in David's time and in Moses Days and long enough before him and those of them who were believing obedient and perswadable in the sixth and seventh and eleventh Verses of that Psalm So that there was in part a fulfilling of this in David's time both as to the threatning part upon the unbelieving impenitent and disobedint dying away such and as to the promising part as to the believing repenting and obeying ones who died in the Faith And therefore it cannot be understood of the First Day of the Week in opposition to the weekly Seventh-day Sabbath as is pretended there being nothing at all of any such observation of the First Day in David's time And the same Gospel was published unto those in the time of the Author of this Epistle in the second Verse of the fourth Chapter even as unto the Israelites before and it had a further fulfilling than in that Authors time in the third Verse of the fourth Chapter and it still has and will have as the Exhortations do prevail in the first sixth seventh twelfth thirteenth fourteenth and fifteenth Verses of the third Chapter and the first third eleventh fourteenth and sixteenth Verses of the fourth Chapter The Works that Believers are said to Rest from in the tenth Verse of the fourth Chapter are according to Scripture-phrase and meaning elsewhere their labours Believers shall Rest from their labours from the labours of their particular Functions and Callings wherein they were exercised in their life time here and as for their labour in the LORD whilst they were here in which time they did abound in the Work of their LORD as also for their labour of Love in all their suffering as well as doing for Christ Believers will have satisfaction and complacency sweetness and delight in such works as these are though above in the heavenly Rest they will be wholly for ever free from sufferings as also from all corrupt mixtures and defectivenesses which were their sorrow grief and trouble here which they much laboured under where the Tempter shall no more assault them There is a Rest promised to Believers evidently and expresly in the first third and eleventh Verses of this fourth Chapter not now to mention other Verses in this passage of this Epistle which the Objector doth causlesly and groundlesly controvert And Rest is a cessation from such Labour and Work as into which that Labour and Rest doth pass which Rest in the better heavenly Country is so far from being unsuitable to the purpose of the Author of this Epistle that it is the main drift and scope of his arguing in the

Jehovah forgivest the iniquity of my sin To this agreeth that of Isaiah who brings in Jehovah himself thus speaking I I for my self blot out thy transgressions and remember not thy sin And the same Prophet doth record it of Hezekiah that he thankfully acknowledged this Thou O Jehovah hast cast behind thy back all my sins And that was the same which Isaiah had experienced in his own case Thus speaks the Prophet Micah in an holy triumphing manner Who is a mighty God like unto thee Forgiving iniquity and passing by the transgression of the remnant of his Inberitance Thou wilt cast all their sins into the bottom of the Sea And long before him this was revealed to Moses when Jehovah proclaimed this to be part of his Name He who forgiving iniquity and trespass and sin How often was this Truth preached over in the Sacrifices for Sin offerings and in their Typical Washings and Purifications and such like which held forth this in the spiritual meaning of them And Christ appointed some who in their Function by Office were to teach Jacob his Judgments and Israel his Law to shew them what those Truths and Things were that were so shadowed out by those Figures Thus also was not the Sanctification or Holiness of a Covenant-people The Declared Will of Jehovah Aelohim Is not the Command express in Moses's Book Ye shall sanctifie your selves and be holy for I Jehovah your God And ye shall keep my statutes and do them I Jehovah who sanctifie Ye shall set to it to be holy and ye shall be holy for I holy Has he not put that honour upon them by calling them Saints His Saints An holy People in Covenant with him How many ways did he preach this Doctrine to them The Priests must be Holy the Levites Holy the Prophets Holy the People Holy the Convocation Holy the Sabbath Holy the Place of Worship Holy the City Jerusalem is named Holy the House Holy the Mount Holy the Land Holy the Garments Holy the Tabernacle Holy the Temple Holy the Scriptures Holy the Law Holy the Covenant Holy Did not their whole Burnt-Offerings call upon them to be sanctified throughout their whole intire Spirit and Soul and Body to be kept unblamable Did not the Precepts to abstain from prohibited Pollutions and to use prescribed cleansings in case of contracted uncleanness speak the same Truth Was not the Law of the ten Words a comprehensive perfect Doctrine of all Holiness and Righteousness And are not the Sermons of the faithful Prophets full of Dehortations from sin and of Exhortations to Holiness If thou wouldest be instructed in the Doctrine of the Resurrection Did not the LORD Christ himself prove and teach this out of the saying of Jehovah Aelohim unto Moses in the Bush I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but the God of living From whence he doth infer that though Abraham Isaac and Jacob were dead as to their body yet they were still alive in their Spirit and Soul which bodies were parts of them and therefore their bodies should in time rise again For hereby it was evident that there is another life after this is ended which those departed Saints that were dead as to this life had their shares and parts in So that God not only was heretofore but still now is and will be their God after their death The Bodies of Abraham of Isaac and of Jacob shall rise and therefore the bodies of the dead shall rise they shall live again whereas now they are dead and therefore they shall arise For he is their God now they are dead and therefore they shall live again though now they be dead For God is not the God of the dead who are so dead that they shall never live again So that he declaring himself to be their God ever since they were dead it must unanswerably follow as convincingly concluding that their bodies shall live again With what a clear judgement and holy confidence doth Job speak the same truth I know said he that my Redeemer living and that the latter one shall rise upon the dust Therefore after I shall awake and that the worms have digged through this yet in my fiesh I shall see God Whom I shall behold to me and mine eyes have seen and not a stranger My reins are consumed within my bosom Was not Christ's Resurrection plaintly taught in the sixteenth Psalm Where Christ himself doth thus express his sure hope of rising again from death the third day My flesh shall dwell in considence for thou wilt not leave my soul to Sheol Thou wilt not give thy gracious Saint to see corruption doth not Peter so interpret this And did not Paul so explain and apply this And if the head be raised must not the members of that body to which the head is so nearly related in union and in fellowship be raised also Hath not David left behind him a lively Testimony of his firm belief of this in his day and time When he set out the different apprehensions that he had concerning his expressed happiness in another better h●● and world from what the unbelieving men of this World had They those mortal men of this transitory World they counted their good things to be their part and portion here in this life I saith he as if he all past into this this was his Belief this was Hope this his Portion this his Happiness I in justice shall view thy faces shall be satisfied when I shall awake with thy image There would be a day when he should awake out of the dust of the Earth from the sleep of death when he should see and know plainly and perfectly and bear the Image of the Heavenly The Psalmist speaks of a Morning when those that sleep in the dust of the Earth shall awake and rise He believed that Aelohim would redeem his soul from the hands of Sheol because he would receive him A glorious Testimony of his belief of a Resurrection Daniel in his Prophetick Spirit speaks of a time when many of them that sleep in the dusty Earth shall awake some unto everlasting life and some unto reproach and shame everlasting Which doth also point to a Day of Judgement following of this Resurrection Though Daniel in this place doth not seem to speak of the last general Resurrection yet hereby insinuating the Doctrine thereof According as Enoch also the seventh from Adam is recorded by Jude to have Prophetyed Behold the LORD hath come with his holy ten thousands to do judgement against all and convincingly to reprove all those corrupt Worshippers of them concerning all those their works of corrupt worship which they have impiously done and of all their hards which they have spoken against the LORD who sinners worshiping corruptly The wicked shall not stand up in judgement as is

Which is a standing unchangeable Rule of Life uniform and always one and the same They were written once and a second time in Tables of Stone by Jehovah Christ which doth shew amongst somewhat else their renewed durableness It was the Writing of Aelohim and the Record of them is to remain for ever So that a due difference must be put between this weekly Seventh-day Sabbath as it is such a standing established Rule of Life in created Nature one of the ten Words and between some Typical Institutions and superadded Rites and Figuring Shadows afterwards annexed to this Sabbath There is a plain evident difference between these two sorts of Laws Let Moses be heard concerning this in what he said to the Israelites Jehovah declared unto you his Covenant which he commanded you to do the ten Words observe these are distinctly expressed and severed from the Figuring Laws and he wrote them upon two Tables of Stone and Jehovah commanded me at that time to teach you Statutes and Iudgements that ye may do them in the Land whither ye are going over to possess it May we not discern here that Moses doth put a clear difference between the Laws of the ten Words which were publickly openly spoken and given by the LORD Christ in his own Royal Person from his Father to all the people and were written with the Finger of his own Spirit between these and those other shadowy Ordinances which were privately spoken to Moses only and by him and by his Ministery brought to the people and written by him These figuring Statutes admitted of a change and yet the Law of the Seventh day Sabbath doth remain unchangeable a perpetual Law And if any think that there is yet further any thing significative annexed to this day by Jehovah's Institution of Christ's second coming and of the heavenly Sabbatism then let that so far when any will clear it up from Scripture stand firm and unmoved till that time If the naturalness and self evidence of the Law of the ten Words were to receive a change because of superadded Institutions fitted to that Dispensation particularly as to Signs then the naturalness and self evidene of every one of them by this kind of arguing were to receive a change Was there not a Law for Fringes by the Institution of Jehovah Aelohim himself throughout the Generations of the Israelites for this end that they might see and remember all his Commandments This outward Rite was a memorative Sign or a religious Sign to help their memories and to further their sanctification To lead them unto a continual remembrance and practice of all the Law of the ten Words Thus also their Phylacteries were for a Sign upon their Hand and for a Memorial between their eyes that Jehovah's Law might be in their Mouth This was a Typical Memorial or Monument Which is the proper meaning of the Original Word By this outward Sign Jehovah Aelohim would have them to apply all their serious study and all their careful practice unto the keeping of all and every of the Laws of the ten Words All the outward Rites of the Ceremonial Laws were Signs typical Figures and significant Shadows instituted of God as Seals and Pledges to assure Believers of Christ and of those good things which his Faithful Obedient Perswadable ones have in and by him A due difference therefore should be put between Signs and Figures Signs and Shadows For although in the general and in common there be somewhat of a Sign in Figures and Shadows yet every Sign is not a Figure and Shadow but has somewhat particularly specially distinct A Figure doth set out and foreshew some Truth Duty Grace or Priviledge which is afterwards more clearly to be revealed though even then to be known believed done acted and injoyed A Shadow doth give some dark resemblance and it is a betokener of a Body which is to come in the place thereof and is in the appointed season to be exhibited whereas a Sign as it doth in some instances point out somewhat which is yet afterward to be looked for so in other cases it doth assure Believers of somewhat that is already gone and performed and in somewhat else it may stand and be joyned together with that which is signified thereby and be of special usefulness at one and the same present time The Ark wherein was nothing but only the ten Words in two Tables and the propitiatory Covering which was over the Ark were Types Figures and Shadows of Christ So that if Ceremonial Annexes should make void the Law of the Seventh-day Sabbath that way of arguing would lay aside and make void all the other Laws of these ten Words Sanctification is either that which was natural and concreated at the first and is now restored to and inwrought in some a spiritual transforming-Sanctification whereby the LORD doth regenerate and renew his People by the Power and Grace of his holy Spirit The Seventh-day Sabbath duely observed and well filled up having a suitable growing knowledge of and obedience to the rest of the revealed Will of God summarily comprehended in the ten Words would be a notifyingtestifying-certifying Sign of this Sanctification as has been shewn Or it is a Ritual Ceremonial Sanctification whereby under the former Dispensation in the use of some outward Rites and Ceremonies some persons and things which had some ways contracted some uncleanness were sanctified or purified which were typical and significative of in ward spiritual transforming Sanctification and of real inwrought Holiness and Purity Of this sort of Signs were their Blood sprinklings their Water-washings and such like Baptism is such a Sign under the new Dispensation Thus the weekly Seventh-day Sabbath if it be taken under this consideration as it had under the Old Testament Administration divers Ceremonial Laws added unto it both for preparation before and for cleansing in and after in some cases in this respect that which was superadded to it was a Sign of Sanctification to the Israelitish Church beyond any other people unless others came in and embraced the same true Religion and then there was one Law for the Israelite and for the Stranger When the Forreigner or Sojourner did leave the Worship of Idols and other heathenish practices of the Infidel World Thus that people were injoyned some out ward ceremonial Sanctifyings for the reviving of the Law of the ten Words But these Figures and Shadows made no real change upon the fourth Word the Law of the Seventh day Sabbath as neither did they upon any other of the ten Words Or Sanctification is the separating of somewhat from a common use and destinating and setting of it apart for some special singular holy Use Thus in several Scriptures some persons were Sanctified as the Administrators about holy things the Israelitish people which is also applied to the chosen Vessels Sanctification in this sense was applyed to the Tabernacle Temple Altar