his Dsiciples that when troublous times would be some years after his Ascending into the highest Heavens they would be much in Prayer that upon the Enemies Invading their Land their flight might not be on the Sabbath lest they should be hindered from or disturbed in the Blessings of that seventh-day which alone has the Name of the Weekly Sabbath Thus is the whole Scripture profitable for the clearing and confirming of these two Reasons of Christs Assigning as I am now also further to manifest that it is so for his third Reason which is this because Aelohim sanctified the seventh which is the last day in every week that and that only and no other day of the week as the Weekly Sabbath-day Thus at the First Creation and Institution the seventh day the seventh-day the seventh-day Aelohim sanctified it because that in it he had rested from all his work which he Created for to make or to do He hath sanctified this same seventh-day he doth and he will sanctifie it setting it apart as the only weekly Sabbath-day for Spiritual services and for other holy ends he segregated it from all prophane common employments and usages and dedicated it to his own peculiar worship It was not to be reckoned nor counted amongst vulgar daies but was to be had and held as solemn and sacred holy and honourable desirable and delightful He hath put a difference between this seventh day and other daies by way of Excellency in a dignifying manner by appropriating and â—evering of it in the special holiness thereof from ordinary foregoing week-daies that are but of a common rank that it may be singularly filled up as becometh the sanctity or holiness of it By this derived or relative sanctity it is the peculiar appropriate day of Jehovah â—lohim He has separated Ordinances for his separated People on this separated day O how holy is Jehovahs seventh-day-sabbath on which he would have his Worshippers to be so Holy All here in this History of the Creation is actual and real Anticipations here have no such place as those pretend who would have this sanctification of the seventh day as a Weekly Sabbath to be only in Aelohims Decree and destination as if it took not place actually till the proclaiming of the Law at Mount-Sinai which was above two thousand years after for this Scripture as others also collated with it do evidently shew that it was thus set apart from the beginning of the World from Adams time and so downwards This History doth treat of Existences of Beings in their Created nature As Aelohim rested on that day Actually and it was made for Adam and for his posterity for that purpose and end that he and they might sanctifie it and that it might be a blessed day to him and to them The Creator and maker of daies did put apart the seventh-day from all and from every of other daies for peculiar uses and Ends. The Proof is convincing enough to the Ingenious and unprejudiced that the sanctification of the seventh-day-Sabbath was before the promulgation of it at Sinai Moses speaks of it as of a thing known using the same reasons and grounds of equity and much in the same words which Aelohim himself used in the proclaiming and referring to the first institution of labouring on the six fore going daies and Sabbatizing on the seventh where the seventh day is mentioned four times and Sabbath Sabbatism Rest Rested about six times declaring that in times past of old Jehovah had given the Sabbath for this end that in it there should be a ceasing from ordinary Labour and accordingly the People rested on the seventh-day-Sabbath at Mount-Sinai the promulgator of this Law himself delivers his mind to be still the same in much plainness of speech six daies thou shalt labour but the seventh day is the Sabbath in it thou shalt not do any work for six daies Jehovah made the Heavens and the Earth the Sea and all that in them is and rested the seventh day wherefore Jehovah hallowed the Sabbath day he sacrated it consecrated it sanctified it restored it to its holy use he spiritually distinguished it from the other foregoing six daies of the week Setting it apart for his more solemn worship and instituted service And thus you may carry this sanctification of it through the rest of the Scriptures that do treat on this subject for the People of God all along were Sabbath-keepers and Aelohim-worshippers They remembred this as that word of memoir and of remark bringing in this Law upon their hearts as of special observance The sanctification of the sabbath doth set out sometimes the whole worship of God for where this is duly observed it doth promote all other religion and it is put Prophetically by Isaiah for the spiritual worship under the New Testament dispensation it was instituted to the end that solemn service might be performed to the LORD therein therefore did his People hold publick conventions on the seventh day-day-Sabbath when they assembled to read to Interpret and to hear the word of Jehovah Aelohim And these were stated ordinances on every such day Then they put up their publick requests and made Prayers to the LORD they then pleasantly sang songs to him they had spiritual conferences holy Arguings heavenly meditations merciful actings It being a day of spiritual delight of heavenly joy and of high praising Then they offered up instituted sacrifices unto him to the honour of his name Which sacrifices now under this administration are spiritual glorious heavenly accepttable to God by Jesus Christ Thus and in such like holy services is it to be sanctified by us The seventh-day-Sabbath is therefore said to be holy unto the LORD's People as it is holy in its Institution and holy unto Aelohim And now is it not great and good reason that these reasons of Aelohims own giving should have a convincing-cogency and winning perswasiveness upon our hearts to yield obedience unto this holy Law of his which is every way so designed and fitted for our own Good I pass on to some other spiritual proofs of this After long and serious search into the whole scripture about this matter I find that all the Scriptures through where the holy Spirit doth speak of a weekly Sabbath day there the name and thing of a weekly Sabbath is given only to the seventh which is the last day of the week in the weekly revolutions and returns and successive courses of it and to no other day of the week as a weekly-Sabbath-day That there is no Command given for the Observation of any other day in the week as the weekly-Sabbath-day but only of the seventh day That there is no promise made to the observing of any other day in the week as the weekly Sabbath-day but only of the seventh day and that there is no threatning either Denounced against or executed upon any that have not observed any other day in
the week as the weekly-Sabbath-day but only against and upon such as observed not the seventh-day as such If it be thus then how nameless how Commandless how promiseless how threatless is the first day of the week as to this matter of the weekly-Sabbath-day Examine and search we the Scriptures in this case All the Scriptures through where the holy spirit speaks of a weekly-sabbath day the name and thing thereof that is of such a weekly-Sabbath-day is given only to the seventh which is the last day in the week in the weekly returns of it and to no other day of the week as a weekly-Sabbath-day On the seventh-day the seventh-day the seventh-day Aelohim Sabbatized he Sabbatized The seventh-day the seventh-day the seventh-day the seventh-day the rest of the Holy Sabbath a Sabbath the Sabbath the Sabbath the People rested on it The seventh day is the Sabbath in it thou shalt not do any work The seventh day is the Sabbath in it thou shalt not do any work In the seventh is the Sabbath of rest The seventh day a Sabbath of Rest The seventh day the Sabbath of rest Scores of times in the Scripture of the old testament the seventh day is called the Sabbath Several times also in the new Testament about threescore times The LORD Christ himself speaking Prophetically cals it the sabbath-Sabbath-day Divers times in the Historie of the Acts of the Apostles after Christs Ascension to his Father Every Sabbath Paul reasoned in the Synagogue as his manner was No other day in the week is called the Sabbath-day This some of the most Learned amongst the adversaries of the seventh day having been convinced of and finding their labours fruitless in searching after the name Sabbath to be given to the first day of the week which is no where done they rather oppose the name Sabbath as not fit to be used now under the new-Testament-administration of Grace as applyed to the weekly seperated day for Holy rest and worship they reject it themselves that others too might the more abhor it by giving it an ill name miscalling it the Jewish-Sabbath So that these Enemies themselves being Judges they confess that all Churches do call the seventh day alone by the old name Sabbath It was the seventh this seventh day it is double-Articled on which God rested from all his works Consider further there is not all the Scriptures through any command given for the observation of any other day in the week asthe weekly-Sabbath-day but only the seventh which is the last day in the week in the weekly return of it At the first Creation of this seventh day It was instituted for Adam to do it and observe it as the weekly Sabbath day Thus before the Law was proclaimed how long refuse ye to keep my Commandements and my Laws Jehovah hath given you the Sabbath Let no man go out of his place on the seventh day for to gather Manna or to do any other servile work So the People rested on the seventh day Thus at the time of Promulgation Remember or to remember the Sabbath day to keep it holy Six daies shalt thou labour and do all thy work but the seventh day is the Sabbath of Jehovah thy God In it thou shalt not do any work It expresseth both a precept what to do and a prohibition what not to do Keep the Sabbath to sanctifie it as Jehovah thy God hath commanded thee Six daies shalt thou labour and do all thy work but the seventh day is the Sabbath of Jehovah thy God In it thou shalt not do any work So express is this word of the Law-giver himself After the proclaiming of this Law six daies thou shalt do thy work and on the seventh day thou shalt rest Verily my Sabbaths ye shall keep said Jehovah ye shall keep the Sabbath six daies shall work be done but in the seventh is the Sabbath of rest Six daies thou shalt work but on the seventh day thou shalt rest In Eating-time or Plough-time and in Harvest thou shalt rest during the seventh-day-Sabbath If any time had more colouraable plea for working than other the Ploughing-time and the Harvest-time were the seasons the one to prepare the Ground and to cast in the Seed the other to reap and gather in the Fruit and increase Tillage was necessary for Harvest Harvest was necessary for sustenance yet the holy rest of the Sabbath must not be broken for these The prohibition reached in the very letter of it against these times Again these are the words which Jehovah hath commanded that ye should do them six daies shall work be done but on the seventh day there shall be to you an holy day a Sabbath of rest to Jehovah If any handy-work were to be spoken for as an exception to this general rule Tabernacle-work was the work yet this Law of the seventh-day-Sabbath must not be transgressed for the carrying on of such work for the preparing finishing and erecting of the Tabernacle though it were the appointed place under that dispensation of Grace for the publick Instituted worship and service of God Ye shall keep my Sabbath again ye shall keep my Sabbath and a third time in Leviticus ye shall keep my Sabbaths the like we have in the Books of the Prophets carry not forth any burden out of your houses on the Sabbath day nor do any work but ye shall hallow the Sabbath day according as I commanded your Fathers said Jehovah by Jeremiah to the People of God in his time much the same we have in Ezekiel bringing in the LORD thus bespeaking his People I Jehovah your God walk in my statutes observe my judgments and do them and Hallow my Sabbaths The same Prophetically in another place thus saith Adonai Jehovah the gate of the inner Court that looketh towards the East shall be shut the six working daies but on the Sabbath it shall be opened But the gate shall not be shut until the Evening The Prince shall offer the burnt Offering on the Sabbath-day Thus after the return from the Babylonish Captivity Zealous Nehemiah reproves the transgressors of this law and Command of the seventh day-Sabbath what Evil thing is this that ye do and profane the Sabbath-day I commanded and charged saith he This he did in pursuance of Jehovahs Express command and charge that no burden be brought in on the Sabbath day I said unto the Levites that they should cleanse themselves and come and keep the gates to sanctifie the Sabbath-day The same is mentioned in the New-Testament the holy Women had Rested on the Sabbath-day according to the Commandement They who were no friends to Christ could yet acknowledge this in the Principle for the matter of Right though they misjudged in a matter of Fact in point of practise and in a particular Case there are six daies in which men ought to work and not
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ΣΑΒΒΑΤΙΚΗ ΗΜΕΡΑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Printed in the Year 1677. THE SUMMARY CONTENTS OF THE Second Part OF THIS TREATISE ATransition from the First to the Second Part Page 1 2 3 Of the Seventh-Day p. 3 4 Q. Whether the Seventh-day which is the last Day in every Week in the weekly Revolutions and orderly Returns thereof have been from the Beginning and so continued to be all the Old Testament-administration of Grace thorow and be so under the New Testament dispensation of Grace all along to this Age of the Church and will be so to the End of the World the weekly Sabbath day 4 The Answer at large given to this Inquiry is in the Affirmative that it is so from 4 to 149 Vnder this Answer are divers particular useful Truths and Duties opened As that the Seventh-day was Created for to be the weekly Sabbath the last day of the week being that Seventh and no other day of the week so Thus it was in the Primitive Creation 4 5 6 7 Which matter is resolved into a Scripture Determination 4 5 6 7 That all the Reasons which Jehovah Aelohim doth give for the due Observation of a weekly Sabbath do belong to to the Seventh which is the last day in every week and to no other day of the week as such 7 8 9 10 That Aelohim rested from his Works of the foregoing six days of the week on the Seventh day as the weekly Sabbath-day Which Seventh day Sabbath righteousness in Christ is that Righteousness which a Believer is to apply himself to cover his Sabbath-unrighteousness 7 8 That Aelohim Blessed the Seventh which is the last day in the week that and that only and no other day of the week as the weekly Sabbath day 8 9 That Aelohim sanctified the Seventh which is the last day in the week that and that only and no other day of the week as the weekly Sabbath-day 9 10 That all the Scriptures thorow where the Holy Spirit doth speak of a weekly Sabbath-day there the name and thing of a weekly Sabbath is given only to the Seventh which is the last day in the week in the weekly Revolutions and successive Courses of it and to no other day of the week as a weekly Sabbath-day Page 10 11 That no Command is given for the observation of any other day in the week as the weekly Sabbath-day but only of the Seventh which is the last day in the week in the weekly returns of it 11 to 15 Where is also further discovered that pretended unwritten Institutions for a First-day weekly Sabbath are a false deceitful wrong cooked rule which we may neither measure nor walk by 12 13 That Christ as Mediator had it not in Commission from his Father to change the weekly Sabbath-day from the Seventh to the First 13 14 15 That there is no Promise made to the observing of any other day in the week as the weekly Sabbath-day but only of the Seventh-day which is the last day in the week in the weekly returns of it 15 16 That there is no threatning all the Scriptures thorow either denounced against or executed upon any that shall not observe any other day in the week as a weekly Sabbath-day but only against and upon such as will not observe the Seventh-day which is the last day in every week 16 to 19 That Aelohim bath put this weekly Seventh-day Sabbath into Created Nature by a standing unchangeable Law 19 20 21 22 Here is declared what is meant by Nature in Scripture 20 21 22 Where also seeing it is called for by some as an argument to men is disoovered That this particular Seventh-day which we now count to be the last day of the week is the Seventh-day by the Judgement and Tradition of such Historical Records as many are so fond of although we do bottom our judgment and practice upon Scripture Revelation and created Nature 22 23 24 25 Objections against this Seventh-day Sabbath are answered from 25 to 147 Here is proved that it was not a seventh part of weekly time or a seventh day But the Seventh-day the last day in every week this and this only is the weekly Sabbath-day having a special honour put upon it by Aelohim himself by notes of Demonstration by particles by pronouns by praepositions all significant in their places to point out the Seventh-day to be the only certain known determinate fixed particular unchangeable day of the weekly Sabbath where the emphatickness of the Hebrew Ha is asserted 25 to 33 It is further evidenced that what is in the English Transsation in seven places of the New Testament the first day of the week is in every one of them in the Greek one of the Sabbaths in propriety of speech and so its colourable pretence for a First day weekly Sabbath is convincingly reprehended as Scriptureless from 33 to 45 That five of these seven places mentioned in the four Evangelists relate to the Paschal Sabbaths and not to the weekly Sabbath 33 to 41 That Believers in the times of Christ and of his Apostles before the New Testament was written could find nothing in all their Scriptures of the Old Testament for a pretended First day Sabbath 32 33 That in one place where it is The first of the Sabbath this speaks nothing to any change of the weekly Sabbath from the Seventh to the First day but has a quite another meaning both in the significancy and in the intendment of that phrase 35 36. 37 38 That the weekly Sabbath under the New Testament is not barely or no more than an half-holy-half-holy-day between Sun rising and Sun set but that it is an whole seventh-Seventh-day from Evening to Evening 38 That Christ's Redemption Work as well as his Creation Work has established the seventh-Seventh-day to be still the weekly Sabbath day 39 40 That Acts 20. 7. is no firm ground to bottom the pretended First day Sabbath upon 41 42 43 Neither is 1 Cor. 16. 2. 43 44 That the eleven Disciples did not meet on Christs Resurrection Day as a newweekly Sabbath day in memory of that Rising 45 That the weekly Sabbath under the new Dispensation is not left so much in the dark and deep as some pretend but is clearly the Seventh-day in the plain Precept as of old 46 47 That the true stating of the Matter of right in this Question about the weekly Sabbath doth not depend upon Ecclesiastical History Page 47 to p. 62 That mens cause of
it Disciples and believers at Christian-assemblies were not to come empty on the first day of the week but were on that day to deposite what they brought in to the Treasury of the Church And this has been the practice of all the Christian Churches in the World since the Apostles daies For which there is the Evidence of Church-history in this matter of Fact into which Humane Authority this must be resolved For this evidence of this Churches Vniversal constant usage is a full and sufficient proof of the matter of Fact That the First day was set apart by the Apostles for Holy worship especially in the publick Church assemblies They that will deny the Validity of this Historical evidence do by consequence betray the Christian Faith or give away or deny the necessary means of proving the truth of it and of many great particulars of Religion For without this Historical evidence we cannot make good the Authority of any one single verse or text of Scripture which we shall alledg because we are not certain of that particular Text or words whether it have been altered or added or corrupted by the Fraud of the Hereticks or the partiality of some Christians or the oversight of Scribes c. thus these objecters The Spirit of these Objecters is now to be tryed whether it be according to Christ and the word of Christ or not Which shall be done by a strict examination of the two Comprehensive particulars more especially whether the Scriptures alledged be truly Translated and rightly Interpreted and meetly applyed as to the present Case in hand either for matter of Fact or for matter of Right And whether Human Church Histories be of such Authority with reference to the certainty and verity of Scripture and of the Christian Faith and Religion conteined therein As for those expressions in our last English Translation of the First day of the week in the places cited I have shewn before that the words in the propriety of speech according to the truth of Grammar-etymology in their proper significancy and regimen of syntax are one of the Sabbaths the Notation of which Phrase in its plain meaning exactly agreeing with the real Nature of the thing punctually set out by it it has been discovered and proved that as to those places in the Evangelists it was one of the Paschal Sabbaths which doth speak nothing as to any substituting of the First day of the week in the room of the Seventh day as the Weekly Sabbath now which is the pretence of our Opposers As neither do the other Scriptures cited where that Expression is used once in the Acts of the Apostles and another time in the first Epistle to the Corinthians for one of the Sabbaths In that place of the Acts was one of those Seven Sabbaths between Passover and Pentecost as will be evident to an unprejudiced diligent Comparer of the Scriptures cited in the Margin which is quite another thing from what the adversaries do urge it for And as for the evidence of this there is express mention made both of the feast of unleavened Bread which was the Passover-Feast in the verse immediately going before the place cited and also of Pentecost in nine verses after relating to that season in the same year within the compass of which two Feasts inclusively were seven Sabbaths upon one of which that meeting was of Paul with the Disciples Which doth hold forth a clear Truth contrary to what it is alledged for As for what Paul did more after that Sabbath day was over at the going in of the Sun when another day came on which was meerly occasional he being in a preparedness to depart on the next day after the Sabbath Such as his continuing of his speech till midnight his raising up Eutychus his eating of Brèad his talking with them a long while even till break of day then departing So long Preaching and conference all the Night long is not to be enforced as a necessary Sabbath-duty the Scriptures no where so enjoyning it and if this objector would assert it so far at least as till the midnight according to his account of an whole day in England from midnight to midnight which I have shewn in this treatise to be no right reckoning but contrary to the word of truth Let him and the other learned man whom I answered but a little before who shuts out the night-part from being any part of the weekly-Sabbath-day let them I say if they can find no better work for their time contend about that matter This Night-part belonging to the after day-part as making up the whole next day after the Sabbath was not observed by Paul as the weekly-Sabbath for you may there Read how some of the Disciples went before to ship and sayled to Assos there intending to take in Paul For so had he appointed minding himself to go afoot And when he met with them at Assos they took him in and came to Mytilene this was no Weekly-Sabbath-work no necessity nor mercy enforcing or warranting them thereunto As for the breaking of Bread whether that expressed in the seventh or the other in the eleventh verse if it were admitted to be used in the Administration and participation of the LORD's Supper yet this objector himself doth affirm that it was often done by Apostles and Disciples on other daies of the week than on that which he so earnestly contends for And whereas he doth assert that no day else but only the First day of the Week was peculiarly appointed for breaking of Bread in that ordinance Whither shall we go for a warrant and proof of this We find no such appointment by our LORD in the Scriptures and the Objector cannot but acknowledg that our LORD Jesus Christ did institute and administer it at the first appointing and dispensing of that New-Testament ordinance of the supper on another day of the Week than the first day For the Objector affirms elsewhere that the passover day in that year was the Weekly-Seventh-day-Sabbath and Paul doth expresly say that it was the same Night in which he was betrayed then it was that he took the Bread and the Cup in this LORDly Supper And this did Paul receive from the LORD and so did deliver it unto that Corinthian-Church of Saints as that word-Rule by which they were to reform their abuses which had crept in amongst them as to that ordinance particularly and according unto which they were exactly to measure all their Administrations If this Objector do urge humane Authorities without Scripture-evidence we shall shew the vanity and weakness the incogency and unconvincingness of that empty Plea after a while Reader exercise thy discerning here Is there any thing in this place that speaks at all of any change of the weekly-Sabbath from the Seventh to the first day of the Week do either the significancy of the words or the intendment of the place or the force of
this place together at least as to the full possession of that Rest If it should be pleaded by the Objectors from one of the Verses compared with other Scriptures that sound Believers do actually injoy some beginning of it here this we are perswaded of and experienced Believers are supposed in Scripture to have already somewhat of it as well as to hope for more of it here and to believe and expect their full everlasting possession of it in the heavenly Glory at the last when they have here finished that Work which the LORD sent them into the World to do and this is their every days happiness more or less as they more or less act as Believers O how often may the Spirit of a Believer be in the Heavenly Rest in one Day He may get thither into this Rest in one Holy Thought and how many of such thoughts may his thoughts be who thus doth act Faith Hope and Love aright upon this Object A sound Believer should check himself under his divertisements from this Felicity Return O my Soul to thy-my-Rests My Rests are thy Rests thy Rests are my Rests Be friendly to me and to thy self Sit down and silently Rest in Jehovah Aelohim There is an abundant entrance subministred to thee to me so to do This Epistle in one passage of this cited place do prove that Jesus or Joshuah For Joshuah or Jehoshuang in the Syriack Language and also by the Greeks denoteth a Saviour had not then given them that Rest spoken of in that Psalm referred to because then the Psalmist would not afterward have spoken of another Day and therefore that Rest which Joshuah or Jesus or Jesus by Joshuah set them in was not this Rest it self but a Type of this heavenly rest to believers for many entred into Canaan who never entred into Heaven Joshua had not given them that rest which is here spoken of So that this cannot be understood of the rest of the first day of the week as the weekly Sabbath-day seeing the Objectors do affirm though groundlesly and but pretendedly that the Captain Jesus of whom Joshuah was someways a Type gave his Disciples this first day rest Heaven is in other Scriptures set out by the Name of God's Rest This was Typified by the Ark and by the Temple and by Canaan and is plain enough spoken of in this passage to the Hebrews God's rest is in the highest Heavens there is the dwelling place of his Rest There doth Christ sit in Glory at the right hand of his Father in full perfect happy Rest where sound Believers also shall rest in and with Him For a little after this passage we are told Christ's Rest is in the Heavens in the highest Heavens the Holy of Holies So elsewhere in the same Epistle We saith he have a great High Priest who is gone thorow into the Heavens Jesus the Son of God and therefore let us hold fast our Christian profession For Christ is not entred into the Sanctuary that is made with hands which is an Antitype of the true that is of the Heavenly Sanctuary which was Figured by the other but into Heaven it self now to appear before the face of God for us with full satisfaction made to the Justice of his Father by the Sacrifice of himself offered up to his Father and with prevailing Intercession for those whom the Father gave unto him So that as his rest is divers times mentioned in this Epistle so also is Heaven often expresly mentioned besides other words that do set it out and there is likewise the phrase of thus entring in several times spoken of All these in the same Epistle which was of old under the former ministration typified by the High Priests entring into the Holiest once every year For the High Priest also was in this a Type of Christ who is called the Apostle and the High Priest of their Profession who are partakers of the Heavenly calling So that all these expressions thus put together which we do meet withal in the same Epistle do best reconcile this sense to the whole of the Epistle besides and to other Scriptures which do treat of the same Subject-matter that the entring in the Ingress into this rest is the entring into the Heavenly rest above Some beginnings of which Heavenly rest Believers do enter into here in that holy Heavenly Fellowship which they have with Jehohah Aelohim in Father Son and Holy Spirit and with the living Members of Christ's mystical Body Jesus the fore-runner being already entred into the innermost of the veil for them the Believers hope has a way of entring in there after him We have Ordinances now dispensed with more clearness Spirituality and Heavenliness then Believers under the former Administration had though they also enjoyed the same for sum and for substance yet under Types Shadows and Figures And therefore they are called Heavenly things which the pattern of Old did more darkly resemble These are not forced sences and interpretations of my own but such as are Natural and Familiar Plain and Obvious and in the express Language and literal words of the same Epistle Before I quite dismiss this about the rest I am to write somewhat about the significancy of the word Sabbatism The Greek Noun is derived from a Verb which doth signific I Sabbatize or I rest The seventy two Greek Interpreters do use the Verb in one Scripture where it doth set out the rest of the Land every seventh year they use it also in another place where it is applyed to the Seventh-day-Sabbath that being the weekly Sabbatizing-day or resting-day The Greek Noun in the proper significancy of the Word is an actual or active resting or Cessation from work or labour or from motion about such work and labour as is rested from a Requietion or Requiescence from this This being used in the Greek of the New Testament but once the means to come to a right apprehension of the true signification and the proper meaning of it in this place will be to examine what the Original of this Greek Word is in that Language from whence it is borrowed in the Old Testament Hebrew and what that word in the Hebrew Original doth contain and express in it How that word is used in the Scriptures from whence this Greek Noun hath its Origination as also what there is in the Context of this place in this part of the Epistle to the Hebrews about this matter enquired after What there is in that Psalm referred to here in this Epistle that may bring some light to this matter And what there is in the Word of Christ about this Phrase of Sabbath-keeping or keeping a Sabbath as the Objector doth render it It is not here unworthy of our noting That the Greek Tongue in a multitude of Words has its Origination from the Hebrew Language Its Alphabet and Letters hath its
26. 39. Mar. 14. 36. Luke 22. 42. Heb. 10. 9. m Mat. 20. 23. n John 3. 32. 34. 4. 34. 5. 19 30 36 37 43. o John 6. 38. p John 7. 16 17 18 28. q John 8 28 29 38 42. r John 12. 49 50. s John 14. 10. 24. t John 15. 10. 15. u John 17. 2 4 6 8 14. 1 Cor. 15. 24. w John 16. 13. x Exod. 4. 15. y Exod 6 29. z Heb. 3. 2. a Jerem. 1. 9. 5. 14. b Exod. 16. 29. Ezek. 20. 12. c Exod. 31. 13 14 15 16 17. Ezek. 20. 12. 20. d Deut. 5. 12-15 e Levit. 26. 2. c. also Numb 28. 2. 9 10. f Isai 56. 1 -8 g Isai 58. 13. 13. 14. h Isai 66. 23. i Ierem. 17. 21 22 24 25. 26. k Ezek. 20. 11. 12 13 19 20 21 41. l Psal 92. title compared with the rest m Mar. 2. 27. Mat. 24. 20. n Exod. 16. 23 -35 o Comparae Josh 5. 12. p Exod 20. 9 10. Deut 5. 13 14. q Exod. 31. 14 15. r Exod. 35. 2. s Levit. 26. 2 14 15 16. c. t Numb 15. 30 -36 u Exod. 31. 14 15. 35 2. w Jerem. 17. 19 20 21 22 23 27. x Ezek. 20. 10 -21 y Ezek. 22 26. 31. z Amos. 8. 4-14 a Nehem. 13. 15-22 b 2. King 25. Mat. 24. 20. Act. 13. 44 -48 c Gen. 1. 26 27. Eccles 7. 29. Ephes 4. 24. Colos 3. 10. Rom. 2. 14 15 26 27. 3. 29. d Gen. 8. 22. Jerem. 31. 35 36. 33. 20 25. e 1 Cor. 11. 14. Romeâ— 20. f Heb. 4. 10. Revel 14. 13. g Exod. 23. 12. h Mognadim contracted Mognadei compare Gen. 1. 14. and Psal 104. 19. Levit. 23. 2 3. and Numb 28. 2. 9 10 Psa 136. 7 8 9. i 2 Pet. 1. 3 4. k Galat. 4. 8. l Jam. 3. 7. m Rom. 2. 27. n Rom. 11. 24. o Rom. 1 26 27. Rom. 11. 24. p Rom. 2. 14. 1 Cor. 11. 14. q Psal 51. 10. 2 Cor. 5. 17. Eph. 2. 10. 4. 24. Gal. 6. 15. Isa 41. 20. 57. 19. Ps 148. 5 6. Ezek. 28. 13. 15. Isai 4. 5. 48. 7. Jer. 31. 22. Psa 102. 18. Eph. 3. 9. Isa 65. 18. Psa 100. 3. 149. 2. Isa 27. 11. 43. 1. 7 15 21. and 44. 2 21 24. 45. 11. 51. 13. 54. 5. Eph. 2. 15. Isai 65. 17. 66. 22. 2 Per. 3. 13. Rev. 21. 1 2. Prov. 16. 4. Rom. 11. 36. 1 Cor. 8. 6. Heb. 2. 10. Rev. 4. 11. Cor. 1. 16. 1 Tim. 4. 3. 1 Cor. 3. 22. Hos 2. 18 21 22. r Deut. 32. 4. s Gen. 28. and 2. 16 19. Psa 8 6. Heb. 7 8. t Dan. 7. 25. 1 Kin. 12. 32 33. u Numb 28. 9 10. w Gen. 2. 2 3. Exod. 5. 13 19. Lev. 23. 37. 1 King 8. 59. Ezek. 24. 2. x See the Author of Cosmical Suspicions pag. 19 20. y Hâ—b 4. 3 4. z Act. 15. 13 21. A Commentator of note with many of the learned doth cite diverse passages out of Ecclesiastical History whereby to prove that the Seventh-day-Sabbath as well as the first day of the week was observed as Festival Christianâ—â—um mos velus saith he qui diuâ—issime mansit in Oriente convenire non minus Sabbati quam Dominicis dielus observe diuâ—issime Clemens constitutionum 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paria habet 8. 33 67. Asterius Amascae Episcopus in Homilia de repudio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregorius Nyssenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balsamo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo Constantinus Christianos non minus in sabbatum quam in diem Dominicum vadari vetuit tesle Eusclio Hinc etiam ortum illud ut sicut diebus Dominicis tanquam â—etitiae diebus non jejunabatur sient docet Gangrensis Synodus canone 18. ita nec Sabbatis excepto uno ante Pascha Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur Zâ—naras ad canonem Apostolicum 53. Ignatius ad philippenses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum nunquam nist in Pascha jâ—junandum ait Tertullianus de jejuniis qui adversus Marcionem 4. Privilegium donatum sabbato a Primordio mundi dicit veniam jejunii Qâ—are 〈◊〉 Justinus Tertullianus Patres illos anteâ— Mosen negent sabbatizasse id intelligendum non de conventitus sed de rigido per totum diem otio Thus he and more upon this place Who so is both at leisure and willing to read more about this may see his Explication of the Decalogue at the end of his Annotations on the Books of the Gospel pag. 40 41. a That Act April 6. vulgarly so called 165â— for the better observation of the Lords-day as they wrong Name the First day was given out on the day of the Sabbath meaning the seventh-Seventh-day seventh-* An. 1. Car. 1. Cap. 1. An. 3. Cap. 1. An. 5 6. Fav 6. Cap. 3. p. 133. b Act 12. 4. is mis-translated It should be Passover for Easter There is this passage in a Querie of King Charles the First concerning Easter propounded to the Parliaments Commissioners at Holmby April 23. 1647. I conceive saith he the celebration of this Feast of Easter was instituted by the same authority which changed the Jewish Sabbath into the Lords day or Sunday For it will not be found in Scripture where Saturday is discharged to be kept or turned into the Sunday Wherefore it must be the Churches authority that changed the one and instituted the other Therefore my opinion is that those who will not keep this Feast may as well return to the observation of Saturday and refuse the weekly Sunday When any body can shew me that herein I am in an error I shall not be a shamed to confess and amend it till when you know my mind C. R. Hesychius calls the first day of the Week another Sabbath-day So in the Council of Friuli the first day is called Sabbatum primum as the Seventh day is Sabbatum ultimum Concil Foro juliense cap. 13. So Ambrose in Psal 37. So Scaliger of the Aethiopian Christians they call both of them the Seventh day and the First day by the name of Sabbaths Thus Doctor Vsher in his Letter to Dr. Twiss published by Dr. Bernard page 88 89. c Rust-dagh in Belgic or Low-Dutch d In his Travels fol. 173. and Purchas's Pilgrims 2d part fol. 1176 1177. c. Matt. 5. 17 18 19. To a Joâ— and Chirek f Gen. 2 〈◊〉 3 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Gen. 1. 5 8 13 19 23 31. and 2. 2 3. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 47. 23. Ezek. 16. 43. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Avenarius ' s Hebrew Grammar p. 23. Junius Bythner Mayr and
erring of their great erring about this Controversie as in many other weighty Cases is because they know not the Scriptures nor the Power of God put forth in a word-way 48 That the cause of mens erring is not therefore because they do not know and acknowledge and own either the Magistral dictates of Humane Rabbies 48 Or the Ancient Records of Vncanonical Church-Histories and Traditions of men 48 49 Or the Councils of the Sanhedrim and the sayings of the ancient Fathers 49 50 Or unwritten verities to be as Scripture Supplements to be received by the people from their Leaders upon trust without tryal 50 Or the judgement opinion and practice of of those who are reputed the Learned and the Godly in the present Age 50 Or the Natio-al Establishments in the matters of Doctrine and of Worship in their humanely invented and imposed confessions of Faith and stinted Leiturgies 50 51 Or man-invented-Arts and Sciences of Philosophical Knowledges and of university humane Learning 51 52 Or the innate or acquired powers of mens own rational Intellect and Will 52 Or Natural Experiments and fleshy sensations 52 53 Or the unscriptural Impulses of Speculative Enthusiasts 53 Or the doubtful questioning of unsettled Scepticks 54 55 That our Faith is not to be resolved into the Authority of fallible men but into the infallible veracity of the truthful Aelohim 54 to 62 That the Old Testament Types and Figures did contain New Testament Institutions as to particular Churches Seals of the Covenant Presbyters Deacons Diaconesses 58 59 60 That Revel 1. 10. Doth not prove any change of the weekly Sabbath from the Seventh to the First day of the week 62 to 65 Neither doth Psalm 118. 22-26 65 66 67 Neither doth Act 2. 1 2 c. 67 Nor Ezek. 43 25 26 27. 68 Nor Heb. 4. 9 10 68 to 145 Here the plain meaning and scope of this passage in the Epislle to the Hebrews is given 68. 69 70 Here is further shewn that the Day expressed in the ninety fifth Psalm and referred unto by the Author of the Epistle to the Hebrews is not to be understood of the First day of the week as the weekly Sabbath-day 70 71 72 That the rest spoken of in this is not meant of the Weekly Sabbath Rest 72 73 74 to 77 Where is opened the significancy of the Word Sabbatism in the Graek 〈◊〉 towed from Hebrew Origination as many other Greek words are 74 to 77 That the He mentioned in one passage of this part of this Epistle is meant of the Believer 75 76 77 That the parallel between Workers Works and Rest doth not hold in some things and where in it doth hold is discovered 77 78 79 80 Here is shewn what are the works which Believers do rest from when they enter into this Sabbatism 79 80 The force of the conjunction For is shewn 80 81 As also what the import of the change of of the number from the plural to the singular is 81 82 And how this Rest is both God's Rest and the Believers Rest too 82 83 Here is further manifested that it is a mistake to go about to found a pretended First day Sabbath upon the New Creation as if it precisely began on the Day of Christ's Resurrection 83 to 145 It is Premised that it is a choice Priviledge and a special Liberty which Believers do injoy under the New Testament Administration of Grace 84 85 Where also some objections that do wrest Galat. 4. 9 10. and Colos 2. 8 16 17. are answered 85 86 87 And that the LORD Jesus Christ was Administrator under the Old as well as New Testament Dispensation of Grace 87 88 The particulars are here instanced in What the old things are which pass away and what the things are which do become new 88 89 to 92 The renewing of the Covenant in the latter days is spoken to 92. 93 That there was a Covenant of Grace under the Old Testament Administration is asserted and evidenced from the Scriptures Page 93 to pag. 101 And that the whole of the Christian Religion for Doctrines Graces Duties Priviledges and such like parts of that Religion is one and the same under both the Old and New Testament 101 to 108 And in what sense the Seventh-day Sabbath is some ways a sign of this 108 to 116 The new Worship was Typically signified in the Figuring pattern of the Old This is also demonstrated 116 to 120 And that the Law of Faith was a Law under the Old Testament Dispensation 120 to 123 And that it is an errour to affirm that the Decalogue has less in it than the Law of Nature At also that therefore it was never intended for a mere or perfect Transcript of the Law of Nature 123 Vnder this is discovered That to this Decalogue it doth belong to believe that the Soul is 124 And to love our selves with a just and necessary Love 124 125 And to take greatest care to save our souls above our bodies 125 And to tame and mortifie all our fleshly lusts in order to our Salvation 125 126 And to deny all bodily pleasure profits honour liberty and life for the securing of our Salvation 126 The Old Law of the Ten Words is proved in the Word of Truth to be still the same both to Jew and Gentile It was the Rule of Obedience to them under the Old Testament as unto God in Christ and is still so a Rule unto us under the new Difference of Horizons and of Climates makes no change of the Law of the Seventh-day Sabbath 126 to 147 The Ingenuous Reader is earnestly desired to correct the Errours in Printing especially those that do much disturb the sense and quite alter the meaning Errours in the Margin are thus to be corrected in the Second Part. For g Gen. page 5. line 1. read g Gen. 2. 2. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 6. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 1 Cor. 15. 3 14. p. 6. l. 17 18. r. 1 Cor. 15. 3 4. f. 17 19. p. 7 l. 11. r. 17. 10. f. Acts 13 24. p. 11. l. 11. r. Acts 13. 14. f. 58. 13. p. 15. l. 16. r. 58. 12. f. Cor. 1. 16. p. 21. l. 35. r. Col. 1. 16. f. Gen. 28. p. 21. l. 40. r. Gen. 1. 28. f. Heb. 7 8. p. 21. l. 41. r. Heb. 2. 7 8. f. Aclum p. 27. l. 25. r. Atrium f. 3. 12. p. 30 l 34. r. 3. 12. 〈◊〉 f. 33 34. p. 31. l. 28. r. 32 33. f. 12 19 p. 31. l. 43. r. 13 19 f. Gnatrereth p. 35. l. 16. r. Gnetzereth f. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36. l. 14. r. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 37. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. pag. 110. to pag. 120. of this Treatise p. 38. l. 11 12 13. r. pag. 91. to page 103. of the first Part of
thereof for the glory of Aelohim The glory of Christ The good of the Elect and of the Believing The work of Creation in that one week of the Erected World was a glorious work every way perfect particularly of Man as Man That Sabbath which was thus from the beginning must still stand The first created Seventh-day-Sabbath is throughout the Scripture most natural according to the Scripture This alone and no other Day is the Sabbath in pure created Nature This Seventh in order has the natural name of Sabbath which the First second third fourth fifth and sixth have not The creation has a natural order The several works thereof having been so created in such due order in six distinct days doth carry that along with it in the very nature and order of their creation which would convince a natural conscience exercising right reason especially when the true information and clear discovery thereof is brought unto him by Scripture-revelation that the Creators wisdom doth shine forth in that order and that this self-evidencing light should be received entertained and improved with ready submission to its obliging Law which doth bind such a natural conscience to believe observe and obey it The first created time as to the weekly Sabbath was perfected and appointed in its proper prime pure and natural Created state and therefore the created order of the seven days of that one week must still keep their natural Names and so the last day of the week and no other is alone the seventh-day and the Sabbath-day Which day then cannot be altered unto a working-day Aelohim's Law must still be obeyed and his Example followed whilst Time has duration To carry the Sabbatizing rest from the seventh to the first day and the Labouring-service from the first to the seventh-day is contrary to the purest Created Nature There is not a translating either of the Work or of the Rest from one day of the week to another Aelohim would not have either of these to be separated from his from their appointed seasons It must abide to the End what was thus from the Beginning What the Holy Law of pure Nature doth confirm doth remain unmoved through all the Dispensations of Grace both of the Old and New-Testament-Administration This doth not destroy that which is pure and perfect in its natural created Being Scripture and Nature are in Harmonious Concord in this matter This seventh day is peculiarly sequestred by Aelohim for a Sabbath and has this Preeminence beyond all the rest the Vote and suffrage of Primitive Nature doth determine and conclude it to be so And what is Man that he attempts to change this Time and Law by a Devising of his own heart and to level this Honorable Day with the rest seeing it was the Institution of Aelohim in the very Forming of Created beings The Holy ends whereof were concreated uses natural and permanent for this portion of Time Which seventh day may not therefore be employed about the common ends uses and works of the six foregoing days of the Week Which six days in their order and names have their several distinct Existence as sense doth plainly demonstrate by the continued successive courses of Night and Day in their seasons At the first framing of Nature the very time it self of the seventh day was on that same day created and made an Holy Rest and was by Law and Sanction so declared The time it self of the seventh-day-Sabbath As such was and is and will be That distinct part of Time which was the object of Aelohim's blessing and sanctifying of it as the natural Weekly Sabbath to be a day of Holy Rest having Foundation in its own natural Existence This is manifestly evidenceable to every rational Man's revived nature and it is perfectly demonstrable by Scripture-revelation to every considering Believer who gives himself impartially to understand the substance and the end of Aelohim's creating of such a separated determinate portion of Time This is the true Doctrine and the Genuin meaning of the Weekly-Sabbath Man and this seventh-day-Sabbath being created in one and the same week will be coeval whilst Weeks do last They will live and stand together The fittedness of this Day was a creating-Creating-Act The reason of which Day is of natural self-Manifestation and Obligation in which we are confirmed by Word-revelation This is the prime Make of it having its first rise with Created Nature and so is Perpetual and unchangeably fixed An Individual-Sabbath-day untransferrable to any other Day of the Week Sabbath-day and seventh-day are Connatural and Reciprocal Sabbath-worship and service must be done on the Day thereof All days of the week are not of equal accompt with God neither have they the same Honour Christ Himself hath put the Crown upon the Head of the Seventh-day and so let it enjoy its sole and lasting Royal Dignity It having a concreated Excellingness which will be and abide with it through the duration of the World A Primitive Constitution that must stand firm It is a distinct day and has a distinct word for it Thus let the Scriptural compleat Journal and its perfect Diary of that one Created Week in seven distinct days remain in its unmoveable Order And now if this Argument drawn from pure Primitive Created Nature be convincing and demonstrative let that Great Ratiocinator call to mind his Expressions I can consent saith he that all They take the seventh-day for the Sabbath who can prove it to be by meer natural evidence and in another place he thus writes This is the very hinge of all our Controversie For if this be once proved we shall easily consess that it he speaks of the Seventh-day-sabbath is not abrogated For Christ came not to abrogate any Law of Nature And further he writes That the great Laws of nature containing Man's Duty to God resulting from and manifested in our nature As related to God and in the nature of things or the works of God was still made the chief part of the Redeemer's Law So that this Law of nature whose sum is the love of God and of his Image is ever the Primitive unchangeable Law No title of this shall ever cease if Nature cease not The seventh-day thus speaks for it self and has its Creator and his word cogently pleading for it No other day of the week either in name or in nature is the Seventh-day The order of the Days is sensible from the first to the seventh He that can tell the days and knows their number understandeth that there must six go before in the same week ere he can come to the seventh A day which cannot be lost by all Mankind Will any apprehend that all and every of reasonable creatures have out slept just one whole day or more whereby this accompt is disturbed What colour is there for such an apprehension And if for Disputes sake such a groundless supposition were admitted yet the Day if thorowly searched after
would recover its ancient right Exact Astronomers have observed that natural days are not all of equal length whatever the vulgar of Philosophers have supposed to the contrary Let those improve their skill to advance this great secret in Created Nature with a particular eye unto the seventh-day-Sabbath Which alone should put a deciding end unto this Controversie Yet in regard this Thwart-over-Generation of vain affecters of Humane Wisdom doth expect some further accompt of this Matter by way of Argument unto Men although I bottom my judgment and practise upon Scripture-Revelation and Created Nature Let me present the Reader with somewhat of Expostulation and of reasoning the Case with such as do importunately call for it Was not the Seventh-day kept unlost and unchanged for about Four thousand years till Christs time Did not Christ in the days of his flesh keep the right seventh-day as the weekly Sabbath-day Is there any likelyhood that this last day of the week would be suffered either in all that time or since Christ's time to this week to be altered who has taken such care for its preservation both in Creation and in Providence and who has in his Word put so many proper marks of Note and Honour upon it Is it not affirmed by James some years after Christ's ascension that Moses from the Antient times hath in every City them that preach him being read in the Synagogues every Sabbath-day Is publick Custom universal of all Mankind in all ages of any force with these contradicting Opposers If so then Observe Do not most of those who name the Name of Christ and multitudes of Pagans with them observe the first day of the week as their weekly Holy-day which according to Ethnick Idolatry and Superstition they miscal Sunday Can he that proves which is the first day of the week but be able to tell which is the seventh if they keep the first right Then have we the true Seventh Have not the Indians their Sabbath on the fourth day of the week If theirs be still on the fourth day then how can the seventh day in Order be lost with them Do not the Mahumâ—dans keep the sixth day of the week as their weekly Festival If their day be the sixth the next immediately following day must be the seventh Have not the Jews all along and some Christians kept close to the seventh which is the last day in every week as the Weekly-Sabbath-day And how could all these so mis-reckon the seventh for any other day of the week How many Testimonies out of Authors could I cite for these If I would cram the Margin to cloy the Examiner of it Do not publick Tables witness this If these be searched in the Courts of Record and in Register-books will it not be found they distinguish and difference the sabbath-Sabbath-day as the seventh-Seventh-day from that which they Name Sunday the first day of the week Have not the Councils by their Decrees still differenced these days as such a kind of Proof for the matter of Fact Do not Laws Statutes Acts and Ordinances of Parliament keep alive the memory of these distinct days Do they not give the Name of Sabbath-day to the seventh the last day of the week Their freeing of a particular day of the week from all Executions from troubling any with any Summons from compelling any Man to bring forth his Surety from Apparitors or Serjeants speaking from Advocates pleading from Cryers crying Doth not this also speak it Have not some of their Acts the name of Sunday in the Title of the Act Do not many Law-processes require persons to appear on the Sabbath-day Are not some Statutes Penal upon common Laborers and Travellers on Sunday Are there not Injunctions by some on Rogation week as Superstition calls it to forbid the Solemnization of Marriage from the first day of the said week until Trinity-Sunday If any Common-Prayer book-man make this Objection against me he may take notice That the year when the LORD graciously led me into the observation of the Weekly seventh-day-Sabbath that It was the seventh-day in order of time from the Twenty fifth of March according to Vulgar Accompt which I observed and that twenty fifth day they suppose in their Calendar prefixt to the Church-Bibles and Common-Prayer-Book to be the very day when the year of the World began Let them look to their proof but according to that I observe the seventh day from the Creation So Easter-week Thus do men heathenishly mis-name days and weeks and months and years is by all such understood to be that week whereof Easter-day the Sunday is the first and so they reckon afterwards the first Sunday after Easter-week the second Sunday and so on So Whitsundayweek begins that week with Whitsunday And afterwards Trinity-Sunday the first second and so forth Sunday after Trinity Thus they observe the times for the keeping of their Sessions Do not dead Monuments and Tomb-stones keep alive the memory of the days of the Week when they have often engraved upon them that particular day of the Week when such or such a one dyed or was buried or had his Epitaph and Monument erected Do not Engravings at some Fountains and Springs speak this where the Owners have Recorded some known day of the week upon the Head-stones So also some Boundary stones or Mark-stones May we not often meet with this in Dictionaries and Lexicographers allowed by publick authority which do give other names to other day of the Week But the Seventh which is the last day they call the Sabbath-day The Day of Rest Do not Historians keep this Truth Company with their Judgment For a thousand years and upward say some when we meet with Sabbath in any Writer of what name soever it must be understood of no other day than this seventh-day So those whom they call the Antient Fathers generally style this last day of the Week Sabbath Are not Synods Councils and Canons of one and the same mind in this Do not the Records of this English Nation fully agree in this Many particular Instances of the seventh-days being called the Sabbath being to be found as those who are versed in those Histories do inform in the King's Exchequer in the Common-Pleas in the King's-Bench Chancery Chequer-Chamber and those of the house of Lords which is one of the Highest Courts of Record in this Kingdom all retaining the name of the day of Sabbath for the seventh-day This being the common phrase in the Courts of Westminster and the Latin processes do run in this style which is known to all observing Lawyers Sheriffs Atturneys Clerks and Solicitors Are not Tenures of Lands and of Estates Witnesses of this which are held conditionally upon paying or doing such a sum or such a thing upon such or such a day of the week whereby the number and order of Days cannot be lost Do not Conveyances Copies Leases Deeds concurr in this Which do specify
some particular known day Do not Commissions to Judges and to other Officers meet with this sense by their Dates Do not Charters to Corporations express some special day of Grants Are not Fairs and Markets held upon certain days of the week agreeing with the present Accompt as the reckoning now is Search the records of Marriages Nativities Deaths Burials in Ecclesiastical Register-books and is not the memory of Days preserved there Do not Compacts Covenants Agreements between party and party Wills and Testaments speak the certain knowledg of Days Do not Day-labourers keep to this Accompt Do not Ephemeries Diaries Hemerologies Calendars Almanacks Astronomies assent and consent to this same What further Evidence is now needful in this case of a matter of Fact for the satisfying of them who will keep a weekly-sabbath-Weekly-Sabbath-day Holy unto Jehovah As an act of Faith with an eye to his Promise as an Act of Fear with an eye to his Threatning Sandys in his Travels being a narrow inquirer into the state of other Nations and Kingdoms doth relate this concerning the matters of Religion in the Eastern parts that there is a Christian Empire of the Aethiopians that did still in his time Celebrate Saturday as well as the Sunday as he useth the old Ethnick Phrases and Purchas writes of the Abyssines as Subject to Peter and Paul and especially to Christ that they observed the Saturday Sabbath The Melchites or Syrians are said to Celebrate Divine Service as solemnly on the Sabbath day as on the Dominical day as they call the First day Some Christian Churches have forbid Fasting on both these days Many more Historical records of this may an Ingenious Industrious Reader of such books Collect that would further Inform himself about this Sufficient to me is Scripture Authority warranted in created Nature Having now gone thorow my great Task and undertaking in asserting and proving thorow the whole Scriptures by Aelohim's own assigned Reasons by other Scripture Arguments and by Created Nature and Established Order the Seventh-day which is the last day of the week to be the Weekly Sabbath-day should not every Mouth be stopped from gain-saying of it Yet the plainests clearest Truths have been opposed and so is this Some rise up against it and object that no special Honour is put by the LORD and by his Word upon the seventh day more than upon any other day of the week and that it is but A seventh not The seventh And that that part of time that is and will be accepted with God is declared and determined to be the seventh part of it or one day in seven and that one day in seven hath and must have a natural priority unto the seventh-day because say such the seventh day is one of the seven Whereas such should have more deliberately considered that one day of seven was not before the seventh day in order of time It could not be truly affirmed of any one day that it was one of seven before the seventh day was Created For when the one day was so named there was but that one day so but two on the second day but three on the third day but four on the fourth but five on the fifth but six on the sixth day till the seventh had its natural Existence and it s created being and untill then no one of the fore-going days of the Week could be called one in seven For till then there were not seven and the seventh day is the last number of days and the only seventh in the days of the Week So that here is a stop made and we go no further forward As to the natural created Order and accompt of a Week and therefore that exception and objection which some do bring in against this from ten Lambs any of which may be the tenth according as they may run out is nothing pertinent and applicable to the present matter For the days of every week do not run voluntarily at their pleasure which can be before or behind as they will to go backward or forward when they list but they keep their created order in this successive continued weekly course by a well-established natural unalterable Law although in the exception and objection this should be noted that when the ten Lambs were run out they had each distinct names and the last was the only tenth and no other but the last That particular day of the week is the Weekly Sabbath-day which alone As to this of the weekly-Sabbath has proper marks of Note and of Honour put upon it As Jehovah's own peculiar day which he has culled out from all the rest of the days of the week for his created ends and instituted purposes There is not any one Insignificant word or letter in the whole Book of God All that he has spoken and given to his people is of good use The LORD Jesus Christ has confirmed his Law of the Ten Words to a Letter a Consonant a Vowel a Particle a Point These things amongst others I have commended to their serious Observation who do understand the Original or will take so much pains as to learn the notes of Demonstration and their Significancy which may the LORD blessing it be gotten with a little Industry one is to observe well the first place in the Scriptures where the Doctrine and Law of the Seventh-day-Sabbath is taught here is a Note of Demonstration importing The This or That and it is three times joyned to the word Seventh which particular day of the Week the Last day Aelohim Rested on Blessed and Sanctifyed as the Weekly-Sabbath-day The seventh and a second time The Seventh and a third time The seventh and three times there is a Letter an Inseparable joyned Preposition signifying In Which would carry the discerning obedient Observer of the Weekly-Sabbath-day into the Possession and enjoyment the Duties and Priviledges of that set Seventh-day Besides another Particle there which doth here put a great force upon the signification as That day That Seventh The Note of Demonstration in this Place doth point out a certain known Determinate Fixed Particular Unchangeable day in every Week in that First Created Week and in the after Successive Returns of that last day in every Week as the Weekly Sabbath-day Because this is the First place in the Holy Scriptures where this Note of Demonstration is put to this word Seventh And this was an Eminent Remarkable thing pointed at this seventh day as the day of Weekly Rest And all and every of the foregoing daies of the Week of this Created World have a distinct observable put upon them and therefore so has this also Especially the Seventh day being the most remarkable day in divers respects that was in all the Week Here was a thing certain to be known and to be taken special notice of that was thus Demonstrated and Notificated The Subject matter compared with that which doth go before doth eminently point out as it
carnal compliance either with old Judaizers or with superstitious Pagans who had added divers of their own Ethnick corrupt mixtures of Idolatrous Worship which they gave to Sun Moon and Stars By the course and motion whereof Days Times Moons and Years were measured Gentile Philosophers having parcelled out the power of the only true God into the particular vertues of Elements and Creatures As the Lights in the Heavens Fire Water and Earth ascribing some portion of Deity to every one of these and so assigning a part of the Worship of God unto them too appointing times and seasons for their superstitious service These practices are blame worthy This were to go back either to the Old Testament dispensation or to return to their former Heathenish Rites which is three times rebuked and reproved What Again Again Backward But what is all this to the standing Law of the Seventh day Sabbath kept in an Holy Spiritual manner in obedience to Jehovah's command according to his Word Institution This is a matter of a distinct Nature from the other being a Law of another kind So that to lay aside all instituted natural seasons of Worship such as daily Evening and Morning Worship and weekly Sabbath Worship as some would infer from this place is in the issue to open a back-door for the main of Religion to be turned out at and to enforce it as others do from hence and from one Scripture more which they also wrest to the like wrong ill purpose as if it mattered not what day of the Week were kept or whether any day or no day at all So both were done to the LORD and we were now under no such particular Law This were to open a Gap to all superstition and prophaneness or to urge it as if we were now under no obligation of one special day in a Week but must keep every day of the week as Sabbath as some others Which is quite contrary to the whole Scripture and to the Word and Nature of a Sabbath-day Which is a cessation from the ordinary labour a resting from the common work of our particular Functions which to do on every day of the Week were a sin expresly against the Letter of the Law of the fourth word which doth command us to work six days To spend the day in the Instituted work of Jehovah Aelohim This under a pretence of being always in a Sabbath is to mislead them to be never in a Sabbath Or as other some to plead from hence that they may keep both first day and Seventh-day too as Sabbaths every week this also is directly against the precept For we must work the six foregoing days of the Week and rest on the Seventh We do declare against all and every of these mistakes and miscarriages both in principle and in practice in whomsoever they are found Paul is supposed by these Objectors to speak against the observing of that which comes under the expression of weak and poor Rudiments Elements or first beginnings Whereas the ten Words are not such These are a Kingly Law Obedience to these is the Liberty of Children whereas subjection to the other in comparison of this was sometimes the Bondage of Servants The ten Words are a Kingly Law of Liberty If it be objected that the Typical Figuring shadowy part annexed of old to the Seventh-day Sabbath to be then observed such as the two He-Lambs and such like was a part of these weak and poor Rudiments We acknowledge that these have received their perfection and accomplishment in Christ now come born of a Virgin So that in this part which was Typically superadded we are not now so to observe the weekly Seventh-day Sabbath by such Types and Figures but after that glorious spiritual Heavenly manner as becometh those who are under this New Testament dispensation and thus to keep it is no bondage to a renewed Heart The more excelling in Knowledge in Grace and in Experience that any is the more free will they be to this when once they are led aright into it Let that therefore which Paul saith in the twelfth verse be considered here Be ye as I am for I have been as ye are As if he had said I was once superstitious whilst a Pharisee fond of un-Scriptural Traditionary seasons days and observances or an observer of Scriptural times and institutions in an un-Scriptural un-Spiritual manner as ye but now I bring all to a Word-Rule and so should you If the Reader do diligently observe it in his going over of this Epistle he may find the Law of the ten words established as a rule of Life in the whole of it and by enumeration and induction in several particular commands of it though withal he set out the different manner of dispensing of Grace under the Old and New Testament This improved and applyed might also be an answer to that part of the Objection which is formed from wresting that other place to the Colossians The great drift scope and design of the Apostle in this second Chapter is to set up and establish Jesus Christ as Head LORD Law-giver and the great Exemplar Contrary unto which amongst others were these great opposers the maintainers and defenders of corrupt Philosophy whereby some did endeavour to make a prey of Souls through affectation of humane Wisdom and vain deception according to the Tradition of Men according to the Elements of the World and not according to Christ Another sort of Adversaries were the Advocates for humane Inventions the pleaders for the institutions and impositions of Men besides and against the Scriptures of Truth in the matters of Faith and of manners of Doctrine Worship Discipline Government and Conversation they were Will-worshippers Some others there were who were hot contenders for the keeping up of such Ceremonies as were once Shadows and Types of a Christ who was then to come to be born in the flesh of a Virgin These Typical Institutions were perfected in Christ when he thus came These shadows now passed into the body and substance of them Believers were now complete in their Head Christ in the tenth Verse and had the true grace of what was under Types and Shadows before in the eleventh and twelfth verses That Chirograph by Rites which before they had as it were written exhibited signed sealed and delivered was now blotted out or cancelled Which before was their act and deed in the fourteenth and fifteenth Verses As for what they object that two He-Lambs of the first year perfect were an annexed part of the worship on the Seventh day Sabbath and two tenth parts of fine flower for a Meat-offering mingled with Oyl and the Drink offering thereof the Burnt-offering of the Sabbath in his Sabbath As if therefore the Sabbath too were to be laid aside with these If there were any force in this arguing then we should lay aside all Religion and Worship For what was there under that
Rule of Obedience to them under the Old Testament as unto God in Christ and is still so a Rule unto us under the New In my entrance upon this I must express my aâ—horrence of that bold daringness in some who charge the LORD Jesus Christ himself with being in his life-time a counâ—enancer of some breaches of the Seventh-day Sabbath Thus flying in the face not only of this holy Law but also of the Supreme Lawgiver They give two Instances one in the twelfth of Matthew and the beginning of that Chapter the other in the fifth Chapter of John the ninth tenth and so on to the sixteenth Verse As to the the former concerning Christ's Disciples plucking the Ears of Corn and eating on the Seventh-day and Christ's pleading their Cause Consider well their Case in all the Circumstances of it They did what was lawful on the Seventh day it being a needful refreshing of their outer man thereby to strengthen for Sabbath-worship and Service where other provision was wanting a work of Mercy as Christ shewed it to be an action tending towards the Sanctification of the Sabbath and not bringing any Duty thereof It was according to what the Law of Jehovah did allow in the two last Verses of the twenty third Chapter of Deuteronomy which had foundation in right Nature and in just Equity amongst all Mankind who did allow this in a case of present necessity And this Christ's doth further exemplifie in a like case of David Concerning the later Where Christ healed the man diseased and bid him To take up his bed and walk And this on the Sabbath-day The diseased man was there on his bed in the way of his cure a cure was lawful on the Sabbath-day a doing good on such a day a work of necessity and of mercy and so lawful This was a Work that the diseased man could not foresee or prevent before the Sabbath came nor being healed was he to delay it till the Sabbath was over left he had lost that of his goods which his duty was so to preserve the Creator on the seventh-Seventh-day Sabbath preserved his Creatutes which he had made on the six foregoing days of the same week It was a publick Testimony of the truth of the Cure and of the power of the Healer who as God-man spake the cure It was an act of Faith and of Obedience in him who was whole and did not hinder any Sabbath-worship For you may find him in the Temple in the fourteenth Verse Having already proved that the LORD Jesus Christ was Admininistrator under the Old Testament and that he was the Promulgator of the Law of the ten Words at Mount Sinai who was to be believed and obeyed in that Day as well as now and that the end of the Law also the great design drift purport and meaning of it was Christ for Righteousness to every one that believeth That which is now upon my hand to defend and maintain is that it is still a Rule of Obedience now unto the New Testament for the confutation of Anomy or Antinomianism This Law of the ten Words was confirmed by the express Doctrine of our LORD Jesus Christ when he took to his God-head the Humane Nature born of the Virgin Mary and dwelt here on Earth and conversed with men for some years particularly in his Sermon at the Mount So that as he was the Proclaimer of them at Mount Sinai Thus also was he here again at the Mount the Preacher and Confirmer of them in the faithful discharge of his Kingly Prophetick Office He would not have any Disciple of his so much as to give way unto any one thought that he came to dissolve any of the least commands of this Law of the ten Words the least Consonant or Vowel or Point whatsoever it was that was originally this of Christ's own giving and writing from his Father by his Spirit in his Word Nothing not the least part of it was in any wise to pass from it Who-ever he were that did loose or dissolve one of these least Commandments more especial too if he did further teach men so such an one was not in a fiâ—â—edness for the New Testament Church-state which is set out by the Kingdom of Heaven He was neither to be admitted into this State where it was known or if he unawares crept in yet being discovered he was not to continue in that state without the exercise of Church Discipline And that Christ doth speak of this Law of the Ten Words is manifest for he doth give particular instances of particular Commands in the Decalogue Of the Sixth Word or Command in the one and twentieth Verses of that fifth Chapter of the Second or Fourth Words or Commands though set out after the manner of the Old Testament Dispensation which at that time was not so fully perfected and accomplished as I have shewed else where in the twenty third and twenty fourth Verses of that fifth Chapter where the manner of Worship and the times and seasons of Worship are spoken to and of Of the Seventh Word in the twenty seventh Verse and onwards to the end of the thirty second Verse Of the Third Word in the thirty third Verse and so forward to the thirty seventh Verse Of the First Word in the nineteenth Verse and further even to the end of the sixth Chapter If thou be a discerning unprejudiced Reader it is but open thy Bible and read those three Chapters and thou wilt conclude with me that this Sermon is Christ's reviving of and Commentary upon the Law of the Ten Words making this to be the Doctrinal Foundation upon which wise Believers are to bottom and to build The same Truth and Duties which are here taught and commanded by Christ are the same which the Prophets of old did commend to the people and which Moses also did deliver as may be seen in the Citations in the margin It was by this Law of the Decalogue that Christ doth prove the truth of his Doctrines and the equity of his Commands It is Christ's obedience unto the Law of the Ten Words wherein he propoundeth and setteth himself as a Pattern and Example for Believers to imitate and to follow him This Law of the Ten Words is affirmed in the New Testament to be in its own nature an Holy Just Good Spiritual Law a Perfect Law commanding all good and forbidding all evil All and every sin is a transgression of one or other of the Ten Words which are still the Believer's light to guide his steps aright in those straight ways wherein he is to walk The Apostles in the History of their Acts and in the Epistles which they sent to the Christian Churches are full of this Doctrine which doth constantly attend their preaching of that great Truth of Justification by faith in Christ particularly even as to the Laws of the Second Table The Prophesies
and the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed as many times and on one of those four times it is so named by our LORD Jesus Christ himself who put this word into the mouth of his Disciples bidding them to use it unto a stranger-Host who cannot rationally be thought to understand it in any other Sense than in the common acceptation of that word In Mark it is four several times named the Passover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Article prefixed in every one of those places In Luke it is six times denominated the Passover having the Article five times prefixed with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added in one place and with a Description of it in another Verse by that Feas of Unleâ—â—eneds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was named or called or said or worded a Passover Further yet that this passover might appear to be that solemn Feast of the former Dispensation John 18. 39. 19. 14. it is called the Feast which name is given to it under the Old Testament-Administration Mat. 26. 5. Lev. 23. 6 2 Chron. 8. 13. 30. 13. 21. 35. 17. Ezr. 6. 22. Luke 22. 1. The Feast of unleaveneds answerable to the expressions of the Old Dispensation of Grace Luke 22. 1. Ex. 23. 15. 34. 18. Lev 23. 6. 2 Chron. 8. 13. 30. 13 21. 35. 17. Ezra 6 22. the unleaveneds with the Article prefixed Mat. 26. 17. Mar. 14. 1 12. Luke 22. 7. The Feast of days because it lasted seven days In Matthew we read of the First of unleaveneds in Mark of the First day of unleaveneds In Luke of the day of unleaveneds which expressions do point out the First of those seven days of that Paschal-Feast evidently of that particular typical Festival Exod. 23. 15. 34. 18. 2 Chron. 30. 21 22 35. 17. Ezec. 45. 21 23. Ezra 6. 22. Mat. 26. 17. Mar. 14. 12. Luk. 22. 7. The days of unleaveneds Mar. 14. 12. Luk. 22. 7. Acts 12. 3. 20. 6. the Feast of the Jews John 11. 55. 12. 1. This Passover is either taken for the Lamb which was slain and eaten at this Paschal-Feast hence these phrases to prepare the Passover Mat. 26. 17 19. Mar. 14. 12 15 16. Luke 22 8 9 12 13. To kill or to sacrifice the Passover whereunto the expressions in the Old Testament do fully agree Mar. 14. 12. Luk. 22. 7. Exod. 12. 21. 2 Chron. 30. 15 17. and 35. 1 6 11. To eat the Passover Mat. 26. 17. Mar. 14. 12. 14. Luke 22. 2 8 11 15 16. John 18. 28. Or for the whole Celebration and observation of the Paschal rites hence we read of to Do the Passover as it is also phrased in the Old Testament Mat. 26. 18. Deut. 16. 1. Hebr. 11. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek m John 20. two last ver n Isai 40. 5 6 7 8. o John 14. 6. 17. 17. Rom. 3. 3 4. Tit. 1. 2. 2. Tim. 2. 15. Ps 119. 142. p Mat. 22. 29. Mar. 12. 24 27. q Mic. 3. 5. Mat. 23. 7 8 9 10. 2. Thes 2. 1 2 3 4 5 c. Gal. 1. 6-9 1. Pet. 5. 3 2. Cor. 1. last part Isai 3. 13 12 17. 9. 16. 28. 7. Jerem. 23. 13 32. r Ezra 4. 15 16. s 1. Pet. 1. 18 19. Galat. 1. 4 14. Mar. 7. 5 8 9 13. t 1. Cor. 11. Galat. 1. 6. Revel 2. 3 chs u John 9. 22. Acts. 4. 18. 5. 24 28. Mat. 5 20 48. w Isal 8. 1620. Galat. 6. 15 16. 1. Cor. 7. 19. Philip. 3. 16. x Ezek. 40. 1-5 43. 10 11. Revel 21. 15 16 17. 11. 1 2. Ezek. 42. 15 16 17 18 19. Zachar. 2. 1. Heb. 8. 5. 9. 23. y Rom. 15. 4. 1. Cor. 4. 6. John 20. 30 31. Acts. 26. 22. 2. Tim. 3. 16. Ephes 2. 20. z 1 Corin. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ps 119. 98 99 100. Acts 17. 11. 1 Thes 2. 13. 1. Cor. 1. 12. 13 19 20 21 22 23. Mat. 5. 19. Isai 42. 4 16 18 19 20 21. Jerem. 8. 8 9. 1. Cor. 11. 1. Gal. 1. 8 9. Jer. 23. 25. 30. Isai 29. 13 14 15. b Mat. 15. 9. 13. Mic. 6. 16. Acts 16. 19 20. 21. 17 7. 18. 13. Tit. 1. 14. 1. Pet. 2. 13. Rom. 16. 17. Ps 119. 21 118. Amos 2. 4. Numb 15. 22-26 2. Chron. 33. 9. Ps 95. 10. 119. 110. Jerem. 10. 15. 51. 18. Exod. 20. 40. Non faciestibi omnem formam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Cocoâ—ius doth render it in his Hebrew Lexicon and Commentary c See 5 6. Edw. 6. ch 3. d Mat. 13. 21. John 17. 8 1â— e John 3. 10. Colos 2. 3 4 8 1. Tim. 6. 20 21. Acts 17. 16 17 18 c. 22. 3 4 c. 5. 34. 1. Cor. 2. 2. Phil. 3. 5. â—o f 1. Cor. 2. 14 15 16. Exod. 20. 4. Hos 13. 2. 2. Cor. 10. 4 5. Col. 2. 20. 23. Prov. 19. 27. g Eccles throughout Hos 4. 12. Isai 28. 7. 1. Tim. 6. 10. Jude 11. Jerem. 44. 15. 16 17 18 19 c. h Luke 9. 4 5. 55 1. John 4. 1 2 3 4 5 6. Acts 26. 9. Isai 59. last 〈◊〉 i Mar. 11. 23. Luk. 11. 20. 1. Corin. 9. 10. Tiâ— 1. i 2. Rom. 3. 4. 14. 1. 1. Tim. 2. 8. Jam. 1. 6 7. 1. Pet. 5. 12. Colos 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Levit. 4. 13. 2. Chron. 30. 5. 35. 18. Neâ—em 8. 17. l John 6. 15 Luke 24. 21. Acts 1. 6. Acts 10. 11 châ— compared with Mat. 28. 19. Mar. 16. 15. m Galat. 〈◊〉 7 8 9. 1. Kin. 13. 7-26 n 2. Thes 2. 1 -12 1. Tim. 4. 1 2 3. Mat. 24. 11. Anomy 2. Pet. 3. 17. o Mat. 7. 24 -27 Ephes 2. 20. 1. Corin. 3. 11. p Rev. 18. 4. Act. 19. 9. 2. Chron. 11. 14 16. 2 Cor. 6. 14-17 q Joh. 3. 11. 32 33 34 35. 5. 34 39 41 45 46 47. r Isai 8. 20. John 12. 48. s 2. Tim. 3. 16. 2. Pet. 1. latter end t Thes 2. 13. u Rom. 10. 17. Gal. 3. 2. Acts. 4. 4. 8. 26 c. 17. 11 12. 1. Corin. 2. 4. 5. 1. Thes 1. 5 6. w 1. Cor. 1. 17-28 x Josh 7. 13 -26 y 1. Sam. 14. 38-42 z Numb 5. 11-31 a Seâ— Roger de Hoveden in th very entrance of the 13 age or Century an 1201. 1201. Matth. Paris his old impression fol. 192 193. the last Edition fol. 200. 201. b Joh. 20. 30 31. c 1 Chron 29. 29. 2 Chron. 9. 29. 12. 15. 13. 22. 20. 34. 26. 22. 22. 32. 33. 18 19. Luk. 1. 2. 1 John 1. 1 2 3. John 21. 24 25. d Acts 6. 14. 1 Cor. 15. 3. John 17. 8 14. Luk. 1. 2. Acts 16. 4. 1 Cor. 11. 23. 1 Pet.