will say some what to it Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be good Greek or no as to the common analogy of that Tongue or what is the reason of that Syntax I need not trouble my self to enquire because it is nothing to the purpose for we are not inquiring whether it be good Greek but what it here signifies There are I presume in all Languages by negligence or corruption some harsh expressions as to the analogy of the Language which yet are allowable by common usage and well enough understood He would think it perhaps a little harsh to say in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Latine tres decimum quatuor decimum for what we say in English thirteenth fourteenth yet so they speak And somewhat harsh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2. 26. Rev. 3. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 3. 12. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet so it is And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet so we find it Rev. 1. 4. And many such may be shewed In Latine idcirco quocirca posthac quapropter controvertor paterfamilias omne genus homines Aethiops albus dentes pridie catendas and many more are scarce to be accounted for as regular save that they are so used but because they are so used they are accounted elegant enough In English Methinks for I think three pound ten shillings for three pounds c. three foot nine inches many a one a few Pottage and the like are scarce regular yet are so used When a Merchant marks his Parcels and so calls them number one number two c. he means first and second So in the Year of our Lord one thousand six hundred and ninety one One thousand six hundred ninety two is commonly said when yet we mean ninety first ninety second so one a clock two a clock for the first and second hour after Twelve And other the like cases where the Cardinal number is put for the Ordinal As it is also in Gen. 1. The evening and morning were jom echad day one which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth there signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet no wise man will cavil as to the sense of such expressions what ever they may do as to the Grammatical construction when we know what is meant by them So here 't is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify one in common construction but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth never signify other than the first of the week either in the New Testament or any where else not any day of the week any more than one a clock doth signify any other hour than the first after twelve When a thing is said to be done at one a clock he that shall object this may be any hour for every hour is one would be laugh'd at And when a Merchant bids his Prentice bring him number one if he bring him what else he pleases because every number is number one or one number he deserves to be knockt Now when every one knows who understands any thing of this nature that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proper name of that day which is next after the Iewish Sabbath as much as one a clock is the proper name of that hour which is next after Twelve it must either be great ignorance or somewhat worse so to object I appeal to himself whether ever he met with that name in any Author in any other sense He seems to take it very unkindly pag. 66. of those who should think that by son of man should be meant an ordinary Man in Mar. 2. 27 28. The Sabbath was made for Man and not Man for the Sabbath Therefore the Son of Man is Lord also of the Sabbath Where I think it is plain that in the former verse the Sabbath was made for Man c. it is manifestly spoken of ordinary Men. And though in the latter verse the Son of Man is Lord also of the Sabbath by Son of Man I suppose is meant Christ yet is that Title given also to ordinary Men elsewhere very often As Iob 25. 6. How much less Man who is a Worm and the Son of Man which is a Worm And Isai. 51. 12. Who art thou that shouldst be afraid of a Man that shall dy and of the Son of Man which shall be made as Grass So Ps. 8. 4. What is Man that thou art mindful of him and the Son of Man that thou visitest him And to the same purpose Ps. 144. 3. And to name no more in the Book of Ezekiel the Prophet Ezekiel is in that one Book called Son of Man oftener than Christ is so called in the whole Bible And if we would argue as he doth we might plausiby object It might be so meant here though I think it is not But he cannot shew that ever the Iewish Sabbath was called the Lords day however he thinks it might have been nor though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be Greek for One that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ever used for other than the first day of the week or the next after the Jewish Sabbath Nor doth he think it Such trifling to give it no harder name may do well enough in Drollery or Burlesque but not in a plain honest Enquiry But if he would be curious as to the Phrase 't is plain enough that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not properly the Genitive case governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For then it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the Neuter Gender And 't is a mistake therefore when p. 58. he renders it by One of the Sabbaths as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't is governed rather of some Praeposition or Particle understood as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like and then as in Latin pridie calendas that is pâ—ioâ— dies ante calendas is the next day before the Calends so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the next day after the Sabbath The full construction is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is one day after the Sabbath which being the proper Name of a day cannot be meant of any other but the Next day after 'T is certain therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of the Week or the first day after the Iewish Sabbath was from the Resurrection of Christ and after eminently signalized as a day of special Observation 'T was honoured with Christs Resurrection on that day with his first appearance to Mary Magdalen and the other Women then to the Two Disciples going to Emmaus and his Religious Assembling with them there after that to the Disciples at Ierusalem and assembling with them the same day and
that some of the Heathens as Iuvenal and Lucian do laugh or jeer at the Jewish Sabbath recutitaque Sabbata pallent and therefore did know of the Jewish Sabbath But not that they did observe it or so much as divide their Time by Weeks Now if we should admit that in some Families where the true Worship of God was preserved there be a strong presumption for 't is no more that they did observe a Sabbath that is a Seventh day of Holy Rest after Six days of ordinary Labour yet 't is a question whether that were just the Seventh day in a continual succession of Weeks from the Creation And if at any time there chance to be an intermission and the day forgotten it is impossible without a Miracle or a new Revelation that it can be restored again And if from thenceforth they would again keep a Sabbath as we find the Pass-over was revived by Hezekiah and Iosiah which had been long intermitted 2 Kings 23. and 2 Chr. 25. they must begin at adventure and thence continue it Now if we consider that the true Worship of God was oft reduced to some one family as in the time of Noah and perhaps of Abraham and even that Family sometimes corrupt enough as was that of Nahor from whence Abraham for that reason was removed and that of Laban where Iacob sojourned and how oft also the like happened we cannot tell It was very possible the Sabbath might be neglected as himself observes p. 63 it had been before and under the Captivity for a long time and made a Market-day as well as any other day of the Week like as the Temple was become a Market-place Mat. 21. 12 13. Ioh. 2. 14. 16. As was also the Pass-over in great measure from the time of Samuel till that of Iosiah 2 Chr. 35. 18. And the Feast of Tabernacles from the days of Ioshuah to Nehemiah Neh. 8. 17. And Circumcision for Forty years together in the Wilderness Iosh. 5. 5. Now if Circumcision and the Pass-over and the Feast of Tabernacles were thus neglected when they were at Liberty how much more the Sabbath when they were Bond-men in Egypt of which we have not the least mention from God's keeping a Sabbath Gen. 2. 3. till after Israels coming out of Egypt Exod. 16. Nor is there the least mention as I shew'd but now in any History Sacred or Profane so much as of dividing their time by Weeks all that time nor except that of Israel for many Ages after And though the Sun Moon and Stars Gen. 1. 14. are said to be for Signs and for Seasons for Days and for Years yet not a word is there of Weeks Nor could they indeed by their Motions distinguish Weeks as they do Months and Years And therefore though I find Years and Months to have been observed all the World over long ago yet Weeks no where that I know of ancient times but by the Nation of the Iews onely nor by them before their coming out of Egypt So that though I am willing to think the Sabbath ought to have been observed all that while yet there is too much reason to doubt it was not or if at all not without frequent intermissions which would in this case be fatal Now to argue as he doth that Abel and Enoch and Noah and Abraham were good men and are some of them said to walk with God and to keep his Commandments and therefore may be presumed to have kept a Sabbath is but a weak argument as to matter of Fact and to begg the Question For we are not to think them so good as to be guilty of no failings or omissions The Law of Marriage is certainly as Old if not Older than that of the Sabbath the tenour of which was he tells us p. 62. that they Two should be one flesh not they Three Four or Five yet he tells us also that Polygamy or having many Wives was frequently practised from Lamech to Malachi even by some eminent in the Church at that time and by them he supposeth held to be lawful And it may as well be thought the Law for the Sabbath might sometime within that Two Thousand Five Hundred Years be neglected and forgotten as that of Marriage In a time when there was no writing that we know of to preserve it And if once forgotten it could never as to that Seventh day be recovered And I would ask that Gentleman In case the day should chance to have been sometime forgotten as is very possible and not unlikely and that after such time upon finding the Book of the Law as in Iosiah's time 2 Kings 22. 8. which had been lost it did appear that a Sabbath should have been kept but was not as was there the case of the Pass-over Chap. 23. 21. What doth this Gentleman think in such case should be done Must they never Restore the Sabbath because they do not know the day Or must they begin upon a New Account I should think this latter and that it would be warranted by the Fourth Commandment notwithstanding his Objection No other day but the Seventh from the Creation is Commanded No Promise to the Observance of any other nor Threatning for the Omission Indeed in our days when so great a part of the World reckon by Weeks and we be stored with Astronomical Tables adjusted to the Motions of the Sun Moon and Stars and many Celestial Observations as for Instance that such a Year such a Day of such a Month there was an Eclipse on Monday morning or the like 't were more easy to rectify such an intermission But in those days when there was nothing of all this nor so much as the use of Writing that we know of older than Moses There was no way to rectify an interrupted Tradition All which is not said to disparage the Observation of the Sabbath day for which I have as great Veneration as he that pleads for the Saturday Sabbath But onely to shew that we can be at no Certainty and scarce a Conjecture which is the First Second or Seventh day of the Week in a continued Circulation of Weeks from the Creation And consequently I cannot think that the great stress of the Fourth Commandment is to be understood of just that Seventh day in every such Week from the Creation which I doubt cannot be known But rather that there should be a Weekly Sabbath that is after Six days of Work the Seventh should be a Holy Rest and then after another Six days of Work the Seventh should be again a Holy Rest and so continually which is as truly observed in the Sunday-Sabbath as in that of Saturday As when God requires the Tenth of our Increase it is not meant of the Tenth in Order for it should rather be the First in Order for he requires the First-fruits but the Tenth in Proportion So here the Seventh And this Author knows very well that it is signally noted by Expositors on the Fourth
Commandment and other Writers about the Sabbath That this Commandment begins with Remember to keep Holy the Sabbath-day or the day of Rest not the Seventh day much less the Seventh day of the Week from the first Creation And what is that day of Rest the next Words tell us Six days shalt thou labour but the Seventh is the Sabbath c. That is after Six days of Labour the Seventh shall be a day of Rest. And in the close of that Commandment Ex. 20. 11. our Bibles have it wherefore the Lord blessed the Sabbath-day not as we commonly repeat it the Seventh day and hallowed it The Reason given to inforce it is For in Six days the Lord made Heaven and Earth c. and rested the Seventh day and accordingly should we after Six days of Work have a Seventh day of Rest and so onward If he thinks that to make a difference that we now reckon our Weeks to begin with the day of Rest and after that Six Working days which in a continued Circulation comes all to one I will allow that Gentleman if that will please him better to begin the Week on Monday and then Sunday will be the Seventh The Commandment says nothing of the Seventh day of the Week in a continued Succession from the Creation but the Seventh day after Six days of Labour And whereas he observes and would lay great weight upon it that it is hashebigni the Seventh the article ha answering to our the not a Seventh 'T is very true and very proper so to be For the meaning is not that after Six days of Labour there should be a Seventh for Rest no matter when but the Seventh day that is the next day after those Six But it is not said the Seventh in Course from the Creation Just as when it is said a Male-Child is to be Circumcised the Eighth day it is not meant of an Eighth day in Course from the Creation but the Eighth day from the Birth And in like manner Ex. 12. 16. In the Seventh day there shall be a Holy Convocation it is not meant of the Seventh day of the Week from the Creation but on the Seventh day of the Feast of unleavened Bread what ever day of the Week that happen to be And Exod. 16. 5 25. The Sixth and Seventh day there mentioned seem plainly to be not the Sixth and Seventh in course from the Creation which I doubt was not then known but from the first raining of Manna ver 4 5. He 'll say perhaps The Jews observed such Seventh day from the Creation and that was their Sabbath But that is more than he or I know or any man living They had I grant a Circulation of Seven days but from what Epocha we cannot tell And when Moses tells them on the Sixth day Ex. 16. 23. Tomorrow is the Rest of the Holy Sabbath It seems to be the fixing of a new Epocha from the first raining of Manna and then all his Arguments from the continual Observation of the Seventh day from the Creation till that time are at an end Whether this from the first raining of Manna be the same with that from the Creation no man can tell And there is Six to One odds that it is not Now that there is a new Course of Sabbath from a new beginning whereof this Seventh day from the first raining of Manna is the First and not a continuation of a former Course hitherto observed without interruption seems farther evident from this consideration Because if this were but a continuation of that uninterrupted Course of Sabbaths then the next Seventh day before it would have been a Sabbath also and to have been in like manner observed that is the next day before the first raining of Manna But on that day we find Exod. 16. 12 13. the Quails came up and covered the Camp without any Prohibition to gather them If therefore they might not now gather Manna because it was the Sabbath but might before gather Quails it should seem that was not a Sabbath And if it be not allowed upon occasion to fix a new Epocha then if the Circulation of Weeks from the beginning of the World which was then about 2500 years old did ever chance to have been interrupted and the day forgotten as in all likelyhood it might be in Egypt if not long before or if ever after it should chance so to be as in the days of Iosiah when the Book of the Law was lost and the Pass-over forgotten men must never keep a Sabbath thenceforth For then all his own Arguments return upon him No other day is Commanded 't is Will-worship no Promise to the Observance no Threatning for the Neglect I should rather think if that day were unknown as I believe it is Any day were better than None at all For Gods Commands do more respect the Substance of the Duty than the Circumstance of Time especially if they cannot both be had Circumcision was to be Administred on the Eighth day according to the Institution I do not mean the Eighth day of the Week but the Eighth day of the Childs Age and therefore on the same day of the Week on which the Child was Born But if by Accident or Default it were omitted it might be done any day after rather than not at all Abraham we know was 99 years old and Ismael 13 when they were Circumcised and what was the Age of other Males in Abraham's Family we cannot tell and a Proselyte at any Age was to be Circumcised though perhaps it were not remembred on what day of the Week he was Born and those who were born in the Wilderness for Forty years together were all Circumcised at once Iosh. 5. 4 5 9. though not all born on the same day of the Week The Pass-over was appointed to be eaten standing with their Loyns girt their Shoes on their feet and their Staffs in their hand as in hast to be gone Ex. 12. Yet our Saviour seemeth to have Eaten it Sitting or rather Lying And none of them were to stir out of doors till morning Ex. 12. 22. Yet Christ and his Disciples went out the same night to the mount of Olives and thence to Gethsemane Mat. 26. 30 36. The Shew-bread was to be eaten by the Priests only yet our Saviour observes that David did eat of it on a special occasion without blaming him for so doing The Rechabites are commended Ier. 31. for obeying the Command of Ionathan their Father not to drink Wine nor build Houses but to dwell in Tents c. Yet did they upon Nebuchadnezzar's Invasion quit their Tents and repair to Ierusalem nor is it reputed a Disobedience The Paschal Lamb was to be kill'd the Fourteenth day of the First Month at Evening Yet if we consider how little knowledge they had in those days of the Sun and Moons motions and if we consider what the Jewish Writers tell us of their very uncertain Method of judging which
times just at seven days distance And how do we know but that these three days were three Sabbath days Which though it be not a conclusive Argument is better than any that he brings For here we have three Intervals of seven days in these two Chapters But if a Weekly Sabbath were then kept 't is very strange that we should have no intimation of any such thing in the books of Moses before Israel's coming out of Egypt And much more that there is nothing of it in the Book of Iob. And that none of his friends amongst the many charges they bring against him should never object his Neglect of the Sabbath or want of due observance thereof Which being so plausible an objection it seems more likely that a Sabbath was not then wont to be observed for which he hath so very little to shew And by what we have Iob 1. 4. It should seem that Iob's Seven Sons kept Feasting each in his own day for Seven days together without any mention of a Sabbath intervening Nor was it a Religious Feast but a Feast of mirth and jollity such as made Iob suspicious lest they might sin and curse God in their heart v. 5. And therefore he offer'd propitiatory Sacrifices for them continually or as the Margin tells us it is in the Hebrew all the days that is every of these Seven days As little a matter will serve his turn to prove p. 43. that Christs Ascension was and his coming to Iudgment is to be on a Saturday or Seventh-day-Sabbath Because it is said Acts 1. 12. that Mount Olivet whence he ascended is from Ierusalem a Sabbath-days Iourney But he tells us that by no account that he can make can he assign the Ascension on the First day No more can I. But what then Well! But why upon a Saturday rather than a Sunday Because he observes that after Christ's Ascension from Mount Olivet it is said Then they returned to Ierusalem from Mount Olivet which is from Ierusalem a Sabbath-days Iourney Well! what of this He cannot see why it was expresly said that it was but a Sabbath-days Iourney from Ierusalem but because it was the Sabbath-day Perhaps I may shew him another reason as likely as it If the word then do not there signify the same day but only at large after his Ascension this is nothing to the purpose But admitting that by then be meant the same day the connexion runs fairly thus After his Ascension they returned from thence to Ierusalem the same day for it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a little way off about a Sabbath days Iourney Which I think is a fair account of the place Especially since we know otherwise that it was not upon 〈…〉 Account as he speaks will serve as well for the one as for the other But indeed for neither But how doth this concern his Coming to Iudgment Yes Because it is there said ver 11. He shall come in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ye have seen him go into Heaven And because this Author fansies he did Ascend on a Sabbath day therefore he fansies also he shall on a Sabbath day come again I see a Weak Argument with a strong Fansy will go far But to prove his Ascension to be on the Sabbath besides this of a Sabbath-days Journey he adds further That Christ and his Disciples were then Assembled and that Christ Preached Well! And why may we not as well conclude that the day of his Resurrection was also a Sabbath For Christ and his Disciples were then assembled first at Emmaus and then at Ierusalem and Christ did then also at both places Preach to them and the substance of his Preaching was much the same as will appear by comparing Luk 24. with Acts 1. and did then also Celebrate the Lords Supper And eight days after Christ was again Assembled with the Disciples and Preached to them on the same day of the Week If Christs Presence and Preaching will prove the Ascension day to be a Sabbath why should it not as well prove the Resurrection day to be a Sabbath the onely difference is That he thinks serves his turn But this makes against him And why should it not also be thought a Sabbath Acts 20. For Paul and the Disciples were then Assembled and they were assembled to break Bread and Paul there Preached to them And all these Assemblies were on the first day of the Week And they seem to me a much stronger proof of the First day the day of his Resurrection being a Sabbath than that the Ascension day was so And the Preaching which our Author here mentions as on the day of Ascension seems to me rather to have been on that of the Resurrection For St. Luke in the beginning of this Chapter of Acts 1. seems to give a short repetition of what himself had delivered more at large Luk. 24. And gives an account not only of what happened on the day of Ascension though he close with it but of what happened during the forty days from his Resurrection to that time And this Preaching I take to be that mentioned Luke 24. on the day of his Resurrection But after all this is but a Whimsey what he tells us of Christs Ascension on a Seventh-day-Sabbath For 't is very plain that his Ascension was neither on a seventh day nor on a first but on a fifth day of the Week For 't is plainly said Acts 1. 3. That he shewed himself alive after his Passion being seen of them Forty days that is he was seen of them at times not constantly for the space of Fourty days whereof that of his Resurrection was the first and that of his Ascension was the last And if that were Sunday this must be Thursday He may tell it upon his fingers as he speaks p. 5. if he please But though our Saviours Ascension was not on the seventh day of the Week in observance of the Seventh-day Sabbath or in confirmation thereof Yet the mission of the Holy Ghost according as on the First day of the Week the day of his Resurrection he had promised Luk 24. 49. was on the first day of the Week fulfilled also as appears Acts 2. When the day of Pentecost was fully come that is the Fiftieth day for so Pentecost signifieth in Greek they were all with one accord in one place that is they were unanimously assembled and suddenly there came a sound from Heaven as of a rushing mighty Wind and filled the house where they were sitting And there appeared to them cloven tongues like as of fire and it sat upon each of them that is at least upon each of the Apostles and they were all filled with the Holy Ghost and began to speak with other Tongues as the Spirit gave them utterance Which I take to be a further instance if our Author will not allow it to be called a Sabbath at lest of a Religious Assembly for the Worship of God
A DEFENSE OF THE Christian Sabbath In Answer to A TREATISE of Mr. Tho. Bampfield Pleading for SATURDAY-SABBATH BY IOHN WALLIS D. D. And Professor of Geometry in the University of OXFORD OXFORD Printed by L. Lichfield and are to be Sold by Chr. Coningsby at the Golden Turks-Head over against St. Dunstan's Church in Fleet-street LONDON 1692. Imprimatur IONATH EDWARDS Vice-Can OXON Sep. 17 t. 1692. A DISCOURSE Concerning The Christian Sabbath SIR Iune 12. 1692. I Had a while since a Book sent me by the Carrier I know not well from whom of Mr. Thomas Bampfield which in the Title-Page is said to be Printed for the Author 1692. It is Concerning the Sabbath Which he thinks should rather be Observed on what we call Saturday than on what we call Sunday I should not on this Account give any Disturbance to the Peace or Practise of the Church where I live so that a Sabbath be duly Observed as to the Substantials of it though perhaps not upon what day I should chuse For I do not know and I believe no man living can tell me whether what we now call Sunday be a First a Second a Third or a Seventh day in a continued Circulation of Weeks from the Creation And what it is impossible for me to know I think will be no Crime to be Ignorant of Nor hath this Author any other way than common Tradition on which he is not willing that we should lay weight whereby to guess which is the First or which is the Seventh day in such a Circulation of Weeks either from the Creation or even from Christ's Time I am sufficiently satisfied that we ought to keep a Sabbath that is a day of Holy Rest after Six days of ordinary Labour according to the Fourth Commandment and this in a continued Course or Circulation But I am not certain nor can I be which is a First or a Seventh day in such a Circulation of Weeks from the Creation And therefore shall content my self to observe that day which I find observed in the Church where I live In Old England I observe the Sabbath which here I find And if I were in New-England I would observe the Sabbath which I find observed there Though I think it may be disputable whether they and we may be said to observe the same day the First Meridian passing between them and us And yet I would not advise to have it changed in either Now I can hardly think that God hath laid the great stress of so weighty a Point as whereon the main of Gods publick Worship doth much depend on such a Circumstance as is impossible for us to know and of which we may be modestly ignorant I should rather think that what Christ says of the Place Ioh. 4. 21 23 The hour cometh when ye shall neither in this Mountain nor in Ierusalem worship the Father but the true worshipers shall worship the Father in Spirit and in Truth is in good measure true of the Time also And as it is not so material whether in this or that Place God be Worshiped so he be Worshiped Aright so neither is it so material whether on this or that day as that a Sabbath or day of Holy Rest be duly kept The publick Worship of God was then in great measure confined to the Temple not indifferently in any place within thy Gates but in the place which the Lord thy God shall chuse to put his name there Deut. 16. 6 11 15 16. For which any other place may now be as well assigned that men pray every where lifting up holy hands c. 1 Tim. 2. 8. Privately in private places and Publickly in places appointed for the publick And I do not think we are now more confined to the Iewish Sabbath than to the Iewish Temple This premised I can agree with this Author in many things by him discussed I agree that Our Lord Iesus Christ according to his Divinity was God and is so the true God the God that made Heaven and Earth the God who delivered the Law upon Mount Sinai For though we do acknowledge in the Godhead a Trinity of Persons Father Son and Holy Ghost whereof Christ according to his Divinity is called the Second Person the Son of God or God the Son yet those Three Persons are but One God Nor do I know any other true God but One The God that made Heaven and Earth The Lord Iehovah The God of Abraham Isaac and Iacob The Lord God of Israel The Lord their God who brought them out of the Land of Egypt out of the House of Bondage and besides whom we are to have no Other God The God who delivered the Law to them on Mount Sinai And I do agree that Our Lord Iesus Christ is as to his Divinity this God the True God the onely true God and that he was so before his Incarnation How far each of those Actions are to be ascribed to this or that Person of the Trinity we need not be over solicitous What in the New Testament is more peculiarly ascribed to this or that of the Three Persons is in the Old Testament wont to be ascribed to God indefinitely without such particular application the doctrine of the Trinity being then not so distinctly discovered But I cannot agree that Christ as God and Man in contradistinction to the Father and Holy Ghost did all those things for he was not then Man I agree with him also that God who made the World in Six days Rested the Seventh day Gen. 2. 23. Exod. 20. 11. And that he Blessed the Sabbath day and Hallowed it And that accordingly he hath appointed after Six days of ordinary Labour Man should observe a Seventh day of Holy Rest and this in a continued succession But I should rather say that our Lord Iesus Christ is according to his Divinity that God who Blessed the Seventh day Gen. 2. than that the God who Blessed the Sabbath day is the Lord Iesus Christ as he doth p. 64. and elsewhere very often seeming to lay great stress upon it For he was not then the Lord Christ God and Man nor did he bless it as Christ but as God in Union with the Father and Holy Ghost not as contradistinguished from them I agree also that the Law of the Sabbath is one of the Decalogue or Ten Commandments delivered to Israel on Mount Sinai Ex. 20. But I am willing to think it was a Law before Not only because we find it observed Exod. 16. before the giving of the Law on Mount Sinai Ex. 20. but especially because of that in Gen. 2. 3. God blessed the Seventh day and Sanctified it because in it he rested from all his Work And those who are most averse to the Morality as it is wont to be called or the Perpetuity of the Sabbath or Day of Holy Rest and are yet very zealous for the Holiness of Places would be very fond of it if they could find so clear
And if it had been on the seventh day how great a proof would this have been with him for a Seventh-day Sabbath This I take to be a Christian Sabbath and within the prospect of the Fourth Commandment And though it be not expresly called a Sabbath to avoid confusion or ambiguity because the word Sabbath in common speech was then appropriated to the Jewish Sabbath yet it is the same thing And if he doubt whether the Feast of Pentecost were on the First day of the Week as was that of the Resurrection he may be satisfied from Levit. 23. 15. where that Feast is appointed After mention made of the Pass-over ver 5. c. Moses proceeds to that of the Wave-offering v. 10 11. When ye be come into the land which I give unto you and shall reap the harvest thereof then shall ye bring a sheaf of the first-fruits of your harvest unto the Priest and he shall Wave the sheaf before the Lord to be accepted for you on the morrow after the Sabbath the Priest shall wave it Whether by the Sabbath here mentioned be meant the Weekly Sabbath or the first day of the Feast of Unleavened-Bread is not material because in that year whereof we are speaking this first day of the Feast was on the Weekly Sabbath as is manifest from the story of Christs Crucifixion which was on the Sixth day of the Week and the next day being the Seventh day was the Feast of the Pass-over and the morrow after this Sabbath was the day of Christ's Resurrection as well as of the Wave-offering And then he proceeds ver 15 16 to the Feast of Pentecost or the Feast of Weeks Ye shall count unto you from the morrow after the Sabbath from the day that ye brought the sheaf of the Wave-offering seven Sabbaths shall be compleat even unto the morrow after the seventh Sabbath shall ye number Fifty days inclusively taken as the manner is in Scripture reckoning and must needs be so here It was called the Feast of Pentecost or the Feast of Weeks as Deut. 16. 9 10. which Feast of Pentecost was the morrow after the Sabbath on a first day of the Week And on this first day of the Week the morrow after the seventh day Sabbath here was a solemn Assembly for Religious Worship and a very large one both of Jews and Gentiles out of every nation under Heaven Parthians Medes Elamites c. And this solemnized by a Miraculous Effusion of the Holy Ghost in the gift of Tongues For we all hear say those of that great assembly every one in our own Tongue where in we were born the wonderful Works of God ver 6 7 8 9 10 11 12. With a long Sermon of Peter's on that occasion Which I take to be another celebration of the First day Sabbath and a very eminent one We are to observe also that in some of the places alleged to this purpose though but single instances there is an intimation of a frequent usage As in that Act. 20. ◠On the first day of the week the disciples being assembled to break bread Paul preached c. Is a fair intimation that on the first day they did use so to assemble If it were said amongst us About six a clock when they were come together in the College-Hall to supper such a thing happened Any unprejudiced person would take it for a fair intimation that they used to suppe about six a clock And if this Author could any where find in the book of Iob that On the seventh day of the week from the Creation when Iob and his friends were assembled for the joint service of God Bildad spake thus c. He would take this for a strong proof that the seventh-day Sabbath was then wont to be observed Much stronger than what he allegeth to that purpose Abram and Lot had each of them so many Cattel that they could not dwell or rest together without quarrellings amongst their servants And that of what Pharaoh said to Moses and Aaron Why do you Hinder their work you make the people Rest from their burthens A like place is that of 1 Cor. 16. 1 2. Nov concerning the Collection for the Saints as I have given order to the Churches of Galatia even so do ye and what that was we are told in the next words Upon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come If it had been so said to 〈◊〉 to 〈◊〉 or to Iob Upon the Seventh day of the week do this or thus what a strong proof would this have been for the Observation of a seventh day Sabbath I think it is plain from hence that the First day of the week was weekly observed and was wont to be so observed both by the Church of Corinth and by the Churches of Galatia For So Paul doth not here advise it but suppose it or take it for granted What that order was to the Churches of Galatia our Author says he cannot tell 〈◊〉 thought it had been plain enough he bids the Corinthians do as he had bid the Galatians that is on the First day of the Week c. What further order he had given the Galatians it is not as to this point necessary for us to know But saith he if they must on that day lay by as God hath blessed them then they must on that day cast up their accounts tell their mony reckon their stock compute their Expenses c. which are not Sabbath-day Works A wise objection As though all this could not as well be done before so far as is necessary and on Sunday put so much into the poor mans box or give to the Deacons or Collectors as upon such account they should have found fit like as is now done in our Churches when there is occasion for such Collections Why doth he not make the same exception to that of Deut. 16. 10. concerning the Feast of Pentecost where they are to bring a tribute of a free-will-offering which says he thou shalt give unto the Lord thy God c. according as the Lord thy God hath blessed thee Doth he think that on the day of Pentecost which was to be strictly observed as a Sabbath a holy Convocation and no servile work to be done Lev. 23 1. they must cast up their accounts tell their money c. because they were to offer according as the Lord hath blessed them I think not But here comes in again his former trifling objection of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it signify the first day of the Week Yet I am very confident himself doth really believe it doth here so signify and as to his own thoughts doth not doubt of it But perhaps thinks it a piece of wit or skill in Greek thus to object against his own judgment Yet since he will have it so and we must come again to Childs play I
Iesus Christ upon which Notions he seems to lay great stress though it be nothing to the purpose I think it is a mistake For our Lord Iesus Christ is God and Man but he was not God and Man when the World was made or the Law given but onely God 'T is true Christ as God according to his Divine Nature is the same God who made the World and gave the Law for we have no other God but one but not as God and Man For Man he was not at that time but in the fulness of time became Man The Sabbath of the Lord our God in the fourth Commandment with equal respect to all the Three Persons doth not signify the same as The Sabbath of our Lord Iesus Christ God and Man The Lord our God there not the same with our Lord Iesus Christ in the New Testament But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Supper is the Supper of our Lord Iesus Christ God and Man the Founder of our Christian Religion And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day is the day of our Lord Iesus Christ a day appointed by him 3. I would have him consider further that the Lords day dominica or dies dominicus hath been all along in all ages of the Christian Church used as the proper name of what we otherwise call the Christian Sabbath and not for the proper name of any other day and therefore till somewhat do appear to the contrary I shall take it to be the same with what is called the Lords day in Scripture There is in the New Testament a place called Rome and there is at this day a place in Italy called Rome and which hath been so called all along ever since neither do I know of any other eminent place of called Therefore till somewhat do appear to the contrary I shall presume our Rome to be the same place with that which in the New Testament is called Rome We find in scripture there is an Island of the Mediterranean Sea called Melita or Malta where St. Paul suffered Ship-wrack not far from another Island called Crete Now we know also there is in the Mediterranean Sea an Island called Malta at this day and another not far from thence called Crete or Candy and we do not know of any other Islands so called then or at any time since and therefore we may safely presume till somewhat do appear to the contrary that those Islands now so called are the same Islands with those which were then so called And in like manner that Day which hath been ever since called the Lords-day as by its proper name we may and ought to presume to be the same day which was by St. Iohn so called as by its proper name in Rev. 1. 10. when he wrote the Book of the Revelation till it can be shewed that he did by that name mean some other day And we have the more reason so to presume because we find it so called by others very soon after St. Iohn's time and by those whom we have great reason to believe to have been well acquainted with St. Iohn's meaning and his manner of speech The first I shall name is St. Ignatius who was not onely Contemporary with St. Iohn but was a Disciple or Scholar of St. Iohn Now St. Iohn according to the best account we can have from Chronology wrote his Revelation in Patmos whither he was banished by Domitian in or about the year of our Lord 96 after which he wrote his Gospel upon his return from Patmos to Ephesus And Died in the Year 98 or 99 under Trajanus And Ignatius died a Martyr under the same Emperour Trajan in the Year of our Lord 107. So that there is no great distance in time And if we should miss a year or two it is not material How long before his death Ignatius wrote his Epistle to the Magnesians we are not sure nor is it material Now in that his Epistle to the Magnesians even according to the genuine Edition published by Bishop Usher out of an ancient Manuscript not that which is justly suspected to be interpolated he doth earnestly exhort them not to Iudaize but to live as Christians Si enim usque nunc secundum Iudaismum vivimus confitemur gratiam non recepisse And as to the Sabbath in particular Non amplius Sabbatizantes sed secundum Dominicam viventes in qua vita nostra orta est Not any longer observing the Iewish Sabbath but the Lords Day on which Christ our Life 〈…〉 is manifest therefore that within 8 or 10 years after 〈…〉 writing the Lords day did not signify the Jewish Sabbath but the first day of the week on which our Saviour Rose again and that it was then observed in contradistinction to the Jewish Sabbath I forbear to mention his Epistle ad Trallianos where again we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the first day of the week on which Christ rose again because it is in that Edition which is suspected to be Interpolated I might to this add the Testimony of Polycarp who was also a Disciple of St. Iohn and collected and published these Epistles of Ignatius and may be presumed to understand what St. Iohn meant by the Lords day But I shall add in the next place that of Iustin Martyr whom though I cannot call a Disciple of St. Iohn because he was not converted to the Christian Religion till about the Year of our Lord 129 about Thirty years after St. Iohn's Death yet he lived so soon after that he could not be ignorant of the Christians Practise and what they understood St. Iohn to mean by the Lords Day And how that day was observed in Iustin's time he tells us in what is called his Second Apology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On that day commonly called Sunday there is held a Congregation or a general Meeting together of all Inhabitants whether of City or Country and there are publickly read the Memorials or Monuments of the Apostles or the Writings of the Prophets c. And again The day called Sunday we do all in common make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Meeting-day for that the First-day is it on which God from Darkness and Matter made the World and our Saviour Iesus Christ did on the same day rise from the dead In which places though it be not called dominica but dies solis yet how it was then solemnly observed in memory of our Lord Christs Resurrection is evident 'T is manifest therefore that the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominica or Dies Dominicus was the known name of a day so called when St. Iohn wrote his Revelation That it was a day of Religious Worship contradistinguished to that of the Iewish Sabbath so observed and so called by St. Iohn's Disciple Ignatius within 8 or 10 years at most after St. Iohn's writing that Book Which he would not have done if he