Doctor thinks most likely to be meant of the Sabbath though he acknowledges it is not said and if it be not so said how can any mans Conscience build upon what is not said in the Word and the Heathens generally observed Sunday and their Princes and Magistrates being Heathens some of those converted to the Christian Faith might in some sort decline giving them offence upon their days whether Feastivals or Fasting days but that tho it might be is conjectural 'T is certain that many do things now which relate to Worship in complyance with those under whom they live and so have done I doubt in former Ages and t is certain they observed days which observation Paul blamed and some of those days might also be Jewish days as Passover New Moons c. as in the Enquiry or days of purim Hester 9. 26. which the Jews observe still as I think in all Nations where they live And t is to me most likely and scarce to be doubted that one of those days blamed by Paul and the principal one was Sunday which the Heathens observed wherein the converted Heathens were by their Heathen Parents who knew not God first instructed before they knew God Gal. 4. 8. which Paul calls weak and beggarly Elements ver 9. which words of weak and Beggarly Elements do certainly not refer to any part of the Moral Law as afterward So that upon the whole of this in Gal. 4. 9 10 11. it seems more likely that Paul blames them for observing the First day if it were at all then observed by Christians And Gal. 4. 12. which is the next verse Paul adds Brethren I beseech you to be as I am who constantly observed the Sabbath day as before As to what is objected from Coloss 2. 16. where Paul says Let no man judge you in meat or in drink or in respect of an holy day or of the new moon or of the Sabbaths Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Doctor p. 55 56 57 58. understands of Sabbaths and so of the Seventh-day-Sabbath and p. 59. does not think it by the Fourth Command to be so determined to this day that is the Seventh day as to be unchangeable to after Ages And when Christ or his Apostles by direction from him did put it into a new order this new order doth as well suit the words of the Fourth Command as that former all which are postulata and I reply if it be not changed then the Doctor cannot change it and if it be settled in the Word that the Seventh day is the Sabbath as I think it is then it is unchangeable and the Doctor cannot suit the Command to his Sense and when the Doctor or any other produceth any such new order from Christ or from his Apostles to change the Seventh to the First day he will say somewhat and I hope all Christians will obey it but I see not yet any such new order produced In the General I acknowledge this of Coloss 2. 16. at first seemed the most colourable Objection that I knew Colosse is said to be in Phrygia and the Inhabitants Heathens this Epistle Coloss 1. 1 2. Paul directs to the Saints and faithful Brethren in Christ which are at Colosse which it seems were converted Heathens and it may be some persecuted and converted Jews ver 9. 10. Paul prays for them that they may be fruitful in every good work of which good work the law of God is a rule and ver 13 14 15 16. Paul tells them that the son of God the redeemer created all things whom ver 3. he calls the Lord Jesus Christ to whom those who were enemies by wicked works which wicked Works I think were Works against the Moral Law were then reconciled to present them ver 22. holy and unblameable and unreproveable in his sight free from all Immoralities and present them perfect in Christ Jesus whom as they had received so they should walk in him which good Works Perfection receiving Christ and holy Walking I think were true Conversion sincere Repentance Faith Holiness and new Obedience to the Word of God and Moral Law And Coloss 2. 8. Beware least any man spoil you through Philosophy and vain deceit after the tradition of men after the rudiments of the World and not after Christ The Philosophers who are thought to have been Platonists would then as others now have brought the Doctrine of Christ and Laws of his Kingdom to be judged by their Reason who were Heathens who would have put a cheat upon them by their Traditions to withdraw them from Christs institutions after the Rudiments or first Teachings of the Heathenish World which were corrupt The Heathens had other Objects as Sun Moon and Stars c. and ways of Worship contrary to Christ and his Laws Let no man therefore judge you in meat or in drink or in respect of an holy day or of the new moon or of the sabbaths or weeks Coloss 2. 16. Let no man judge or censure you or impose upon you that as necessary which is not after Christ and his Laws there were Feastivals among the Jews which were Typical and Ceremonial and amongst the Heathens which were Idolatrous Against which Rudiments of the World ver 8. Paul speaks more from ver 20. to 23. to which Paul would have them dead and not as tho living in the World which was there Heathenish to be subject to Ordinances after the Commandments and Doctrines of Men of Heathenish Men which things have indeed a shew of Wisdom in Will-Worship Which second Chapter seems mainly aimed against the Philosophical Heathenish World and their Will Worship after the Commandments and Doctrines of Heathenish Men. Though some Learned Men have also thought that it refers to the inclinations of some there to the Ceremonial Laws abolished by the Death of Christ Now that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbaths does signifie Week or Weeks I refer to the Enquiry p. 70 71 72 73. John 20. 1 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24. 1. the like 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 28. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the plural number doth signify Sabbaths or Weeks and in the New Testament is used for Week and for Sabbath whether it be put there for Weeks I cannot now examine nor do I see it necessary seeing the plural number does ordinarily signifie more then one What I offered in the Enquiry p. 70. that the word Sabbaths in the New Testament is never applyed to the weekly Seventh-day-Sabbath was mistaken by me and the word never should have been left out or the Expression otherways cured and Enquiry p. 136. that God who reserved a Tenth of our Substance reserved But a Seventh of our Time But should have been left out Both which with other Errata's before I read it in any Printed Book I gave particular order to amend in a Printed Paper of Errata's and upon a question which requires such
but according to the pleasure of men as I think the First day is whereas the Seventh day is appointed by the Lord and the Conscience and whole life of man ought to be governed by the commandments of God without adding or diminishing Deut. 12. 32. Matth. 15. 6 9. Which commandments of men have indeed a shew of wisdom in will-worship Coloss 2. 23. Worship which some men imposed on themselves and others as if they could do and teach better and wiser then God had commanded which it seems is an old and humane Infirmity Mr. Cawdrey and Mr. Palmer in their Treatise of the Sabbath pag. 50. say That the Apostle in Col. 2. 16. speaks of the other Holy days and Sabbaths and not of the weekly Sabbath Mr. Sheppard in his Doctrine of the Sabbath pag. 166. Thes 181. speaking of Gal. 4. 10. Rom. 14. 4 5. Col. 2. 16 c. saith If we suppose that these places be meant of the weekly Sabbath and riggidly urge them we may quickly press Blood instead of Milk out of them and wholly abolish as Walleus the Observation of any Christian Sabbath Doctor Owen in his Treatise of the Sabbath pag. 214. speaking of Col. 2. 16 17. saith It is known and confessed that at that time all judaical Observations of Days whether Feasts or Fasts Weekly Monthly or Annual were by themselves and all others called their Sabbaths And that kind of speech was then in common use is here observed by our Apostles it must therefore necessarily be allowed that there were two sorts of Sabbaths amongst them the first and Principal was the Weekly Sabbath so called from the rest of God upon the finishing of his Works and that other day became from their Analogy thereto to be called Sabbaths also But that the difference between these Sabbaths was great The one of them was ordained from the foundation of the world before the entrance of Sin and so belonged to all mankind in general to all Mankind the other were appointed in the Wilderness as a part of the peculiar Church-worship of the Israelites That the one was directly commanded in the Decalogue wherein the Law of our creation the Learned Doctor calls it the Law of our Creation was revived and expressed and that the other have their Institution expresly among the residue of ceremonial temporary Ordinances See to the like purpose p. 215 216 217. Mr. Richard Byfield in his Treatise on the Sabbath p. 130. on Col. 2. 16. saith That the Apostle there speaketh not of the Fourth Commandment because he treateth expresly of those Sabbaths which were of the same rank with the New Moons And that he speaketh as he doth to the Galatians chap. 4. 10. of the Observation of Days Months and Years which pertained to the Servitude and Bondage of weak and beggarly Rudiments as in ver 9. Now saith he that any precept of the Decalogue should be so accounted and reckoned as a weak and beggarly Rudiment was far from the Apostle to think and is abhorred to Christian Ears and Religion Which I think Answer to the Doctor 's Objections from Col. 2. 16 c. Which four Opinons I had from another hand since I came to London and if I had the use of my own persecuted Study and other Books here 't were easie I think to gather many more And upon the whole I find Col. 2. 16. to be against judging of Christians then and there and for ought appears against judging either way and so this place in whatsoever sence we take it makes only against judging in those cases Pag. 59. the Doctor takes the Law for the Seventh day Sabbath to be a new Yoke to the Gentiles because it was given to the Jews as a Sign or a distinctive mark and for a perpetual Covenant Exod. 31. 13 16 17. Ezek. 20. 12 20. But this also will be against him as we shall see by and by That it was then new to the Heathens who observed Sunday I agree T is true it was a sign but such a sign as all Proselytes did embrace and obey till the coming of Christ and by him is made a perpetual law Matth. 5. 18 c. and so a perpetual sign between him and his people And tho Circumcision were a sign yet that is ceased as before and Baptism instituted And the Pascal Lamb tho it were a distinction between the Israelites c. and the Aegyptians yet being a Type of Christ was lain aside by him at his Institution of the Lords Supper as before by the words This do in remembrance of me Luke 22. 19. and ceased at his Death And if it be meerly circumstantial and doth not at all influence Religion whether in the Temple or other place God be Worshipped John 4. 21. as the Doctor p. 60. p. 2. Yet God having so directly resolved that the Seventh day is the Sabbath that is not a new Yoke but an old Institution for the good of all Mankind given at the Creation and commanded in the Decalogue and so given by Christ And with the rest of the Commandments Matth. 5. 18. and Luke 16. 17. made perpetual by him and so I think is Christs Yoke and an easie Yoke for it is only to take the commanded weekly Seventh instead of the First day Matth. 11. 29 30. which the Doctor and others should willingly take upon them Pag. 60. he adds That the Jewish Sabbath so he often calls it and the Word Jewish runs much in his mind seems to be not a continuation of a former Sabbath but rather a new Institution which I cannot find in the Word as he says he has shewed before which upon all the search I have made I cannot find in all his Book and I am loath to observe what I often read therein the great Latitude he takes that way The Doctor p. 60. quotes the Enquiry p. 26. and says I press and put great weight upon it that the Seventh day is a Sign and perpetual Covenant to distinguish his People from other that is saith he the People of the Jews from other Nations which last words the People of the Jews from other Nations are added by the Doctor whereas my words and meaning was and is throughout that the Sabbath was and is a perpetual Sign and Covenant with all true Israelites that is all true Believers of all Nations in all Ages from the beginning of the World to the end of it to distinguish such from the disobedient to Gods Laws And such Artifice to add somewhat of his own to turn what is offered into his own Notion are blameable And for the Doctor to say as he there That Circumcision the Passover and the Seventh-day-Sabbath were distinctive Marks and at an end by the Death of Christ is not so 'T is true of Circumcision and the Passover that they are at an end as before but not of the Sabbath So that a particular unravelling the many Allegations which I think are not so would make
Prudence to interpose and of tacit Limitations implyed I doubt reserves a liberty inconsistent with the Word and Law of God and very hard to be defended For with those Limitations and if Humane Laws shall determine the Divine Laws in some Parts of the World bad Men may find Pretences for the rankest Atheism Theism Arrianism and Blasphemy against the Holy Spirit notwithstanding the First Command for the foulest Corruptions and Invasions on Christian instituted Spiritual Worship notwithstanding the Second for the highest Prophanations of the Name of the Divine Majesty notwithstanding the Third as well as for polluting the Sabbath notwithstanding the Fourth and for Rebellion Murder Adultery Stealing False-witnessing and Covetting notwithstanding the other Six And so it seems to me such Limitations c. have need of many Cautions to correct them Now before I answer the Doctor 's two Expedients I first Reply to somewhat more I find in Mr. Chafie's Learned Tract Mr. Chafie in p. 2. of his Epistle says That Christ the Son of God hath taken away the Jews Sabbath and Established another contrary to what God the Father instituted c. Now tho I hope he was a very Good as well as a Learned Man yet he seems not to have then had clear Apprehensions of Christ as creating the World and then resting nor of Christ as instituting the Sabbath Gen. 2. 2 3. nor of Christ confirming the Moral Law at Synai c. Exod. 20. nor of Christ making it perpetual in Matth. 5. 18. Luke 16. 17. And in that Tract Mr. Chafie speaks of one Sabbath at the Creation another in Exod. 16. and another at the Resurrection of Christ by which Notion he makes to have been three Sabbaths from whom I think the Doctor takes up if I mistake him not the like opinion of three Sabbaths wherein I think they are both out as before And hereafter for Mr. Chafie's Notion of one Seventh-day-Sabbath at the Creation and another Seventh-day Sabbath in Exod. 16. I doubt would make two Seventh-day-Sabbaths in one Week of seven Days which seems to me inconsistent and would make the First day more uncertain also besides the uncertainties of the Doctor Mr. Chafie's opinion p. 19 20. That God hath not bound men to any set time to begin their Week and chap. 8. p. 18. he says The Law-giver himself hath plainly pointed out unto us in this Law that is in the Fourth Command which is the Lords Day or Sabbath of the Lord and that is the day following the six days of Labour with Men and that in every nation however they begin their Week the Seventhday thereof is the Lords p. 20. l. 9. p. 44. l. 6 7. and his Epistle p. 7. l. 4. and that the Seventh day is not to be reckoned from the six days of God's Labour but from the six days of Labour with Men and so also in his Postscript but doth acknowledge chap. 11. p. 35. it hath been the general opinion not only of the Vulgar but of the Learned also which opinion of the Learned I think is right that the Seventh day commanded us in this Law hath Relation only to the six Work-days of the Lord God and not to the six Work-days with Men which opinion of Mr. Chafie's for Mans Day is I think contrary to Gen. 2. 2. for on the seventh day God ended his work c. and rested the seventh day from all his work so as t was the six days God wrought which were the six Working-days and the Seventh day God rested when he ended his Work which was and is the Holy and Blessed Sabbath which first appointment of the Lord I find no where changed and so Exod. 20. 9 10 11. Six days shalt thou labour but the seventh day is the sabbath of the Lord in it thou shalt not do any work c. For in six days the Lord made Heaven and Earth and rested the seventh day wherefore the Lord blessed the sabbath day and made it holy and so it seems very plain that the six Working-days are those on which the Lord wrought and the Resting or Sabbath day that which the Lord made Holy and Blessed and on which he Rested And Mr. Chafie in chap. 12. says God by his Law tyeth all Nations that at what time soever they begin the Week they work not on the Seventh day but sanctifie it Which would be true if men began the Week as the Lord directed in Gen. 1. but else by that Rule of Mr. Chafie's Friday in Turkey being their weekly Sabbath the Christians living in Turkey are bound by the Fourth Command to sanctifie Friday i. e. the sixth Day of the Week as the Lords Sabbath day because the Turks there so do And by the same Rule those Christians who live in any Heathen Nation where they Worship the Sun and observe Sunday there they must keep Sunday and Sanctifie it because the Heathens where they live so do And those Christians who live in those Christian Provinces who keep the Seventh day must keep the Seventh day as the Lords Day because others so keep it and for that reason And the like of those who live in any part of the World amongst the Israelites And those Christians who live in those Christian Countries where they keep the seventh-day-Seventh-day-Sabbath and the First day also must keep I know not which of them by Mr. Chafie's Rule And I take it as agreed we are not to keep two Days in a Week and that there are some such people of these sorts see Enquiry p. 119 c. Which Rule of Mr. Chafie's to resolve which is the Sabbath day commanded by the Practice of the Country where we live and that God hath not bound men when to begin their Week is to set up Mans Day as it seems to me against the Lords Day and I think the Doctor writes by for he seems to take it as he finds it Which Rule I doubt will agree neither with the letter or meaning of Gen. 2. 2 3. or of the Fourth Command What Mr. Chafie objects That by the different Horizons where-ever Paradice was which p. 17. he says is unknown no man can tell in the place where he liveth when to begin the Day of Gods resting at the Creation I Answer if our Sabbath did begin at the same instant of time that Gods first Rest did and Men were obliged to that instant then that were an hard objection But I know no place in the Word where it is said that every Sabbath afterward was to begin the same moment or time that the first Sabbath began in Paradice or at Synai c. Nor do I remember any thing so offered in any Writer But that the Sabbath then did and that Sabbaths afterward were to begin in the Evening everywhere as Time was distributed into Days at the Creation I think is before shewn and that every Day of the Week began in the Evening and lasted from Evening to Evening and that the
Preacher And it seems if it were not written incautelously to be highly blamable In which Expressions of Holding forth with others afterward which refer to Spiritual Praying and Praising as this does to Preaching the Gospel The Doctor goes in bad company and I doubt highly gratifies them whilst he writes so agreeably to their Language Which words of the Doctor however written with some seeming softness are a very ill Bleat if they were meant which I hope they were not as they are commonly understood by all good and bad Men that I know And in further Reply to the Doctor 's from Acts 20. 7. I refer to what is in the Enquiry p. 55. 56 57 58. And admitting that one there is one day and that one day the First day of the Week and that the Disciples there came to gether to break Bread and admitting that breaking of Bread was the Lords Supper and the Assembly there to be a Christian Assembly as it was yet supposing the day as before does not begin at mid-night but in the Evening as I think it certainly doth and supposing Paul as his manner was Acts 17. 2. as before preached on the Sabbath every Sabbath Acts 18. 4. Acts 16. 30. and that to Jews and Gentiles Acts 13. 14 42 c. which cannot be denied and supposing that what we have in the Prophets reproving Israel for prophaning or polluting as Esai 56. 2 4 6. Esai 58. 13 c. the Sabbath or any part thereof to be generally expressed by their refusing to keep the Sabbath and supposing what we have in the New-Testament about our Lords custom of keeping the Sabbath to be briefly expressed by his going into the Synagogue on the Sabbath and as preaching does comprehend and include all the rest that was requisite to the perfect keeping the Sabbath as it certainly did or else we should have read it there objected against him which we do not find and supposing the like of the Apostles in their measure in the Acts c. about their keeping Sabbath I think any Man may reasonably suppose that Paul who kept every Sabbath as before had kept the Sabbath Acts 20. 7. And that when the Seventh day was over Paul and the Disciples met that Evening that is the Evening of the First day being ready to depart on the Morning which Evening his readiness to depart on the morrow seems to imply which the Doctor p. 31. thinks a pleasant shift which seems a plain and true Fact for Paul there continued his Speech till mid-night ver 7 8. And when he had recovered Eutichus and broken bread and eaten and tarried a long while till break of day Paul did depart accordingly Acts 20. 7 11. And I know none has yet imagined that Paul and the Christians kept two Sabbath days in one Week So as supposing the Doctor 's mid-night-day mistaken as I think it is and supposing the First day to begin in the Evening which I think it did and does And supposing Paul's manner was to preach every Sabbath in the Synagogue Acts 13. 14 42. Acts 16. 30. Acts 18. 4. which he certainly did and supposing that Paul s preaching in the Synagogue did comprehend his conscientious observing the whole Sabbath day then instead of a President for the first Day as the Doctor would make it putting all those places in the Acts together it seems a President for keeping the Seventh-day Sabbath and the breaking Bread and Paul's preaching to the Disciples there that Evening till mid-night to be both after the Sabbath kept and ended and his travelling the next Morning Acts 20. 11. if it were as it seems the Morning of the First day after the Sabbath was over makes it that he did not keep the First day but travelled upon it So supposing as before the breaking of Bread imports the Lords Supper which the Disciples came together for upon the First day of the Week that might very well succeed Paul's and their keeping the Sabbath before upon the Evening of which First day the Converted might come together to receive the Lords Supper together when they were distinguished from the rest of the Assembly as is usual in our Assemblys to this day to whom Paul preached Christ upon the Sabbath day before and departed in the Morning read and judge and this is the clear Evidence which the Doctor says he has from Acts 20. 7. And the Doctor thinks I am not in earnest and calls it trifling and shifting which are hard Words to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day of the Week from which I see no inconvenience when he renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one which signifies one yet was the First day Gen. 1. 5. and when he himself renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one p. 42 and when it is agreed that tho' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies one which no Grammarian can deny yet that one was the First day and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 7. I think may be meant the First day of the Week tho' the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one be rendred one Scores of times in the New-Testament I pass by the Doctor 's case of a Horse bought for five Pounds and paid by five Pounds of Candles c. because I have no mind to that way of arguing by telling old Tales p. 32. he goes over again the case of the Passover the days of Crucifixion and Resurrection and Acts 20. 7. to all which before and p. 33. the case of Abel Enoch Noah and Abraham and from thence till Israel's coming out of Aegypt he says I bring no other proof for their keeping the Sabbath but Exod. 5. 4 5. And if he mean that I bring no other Proof but one Scripture Proof that seems somewhat hardly meant And he may find in the Enquiry and here before other Proofs besides Exod. 5. 4 5. But I had thought one plain full Word of God for Israel's there keeping Sabbath or for proving any other Truth or Matter of Fact had been enough to convince the most Learned who acknowledge the Divine Authority of the Scriptures which I hope the Doctor does and I do What the Doctor would p. 34. teach me as to better purpose for the Seventh-day-Sabbath from Pharaoh's seven fat and lean Kine and the seven days before Noah's Flood and Nebuchadnezzar's being seven Years at Grass and from the three Intervals of seven days one about the Rain before the Flood Gen. 7. 4. and the other two of Noah's staying seven days and then again seven days before he sent out the Dove Gen. 8. 10 12. which he says is better Argument then any I bring I hope he will not oblige me or any other to believe he so thinks for if those his Arguments be better then any I bring I doubt he would not have writ this Book at his Age to Answer them P. 34 35. he says There is nothing of a weekly Sabbath in Job which if it were true
to keep A but The Sabbath during his Life and the Women and others kept it whilst his Body rested in the Grave whilst he was in Paradice that is in Heaven not only on what they called the Sabbath as the Doctor p. 50. which I think not well surmised by him as if they or rather the Holy Spirit there called a wrong day the Sabbath but on what was the Sabbath and that some of the Disciples travelled upon the very Resurrection day and that Paul and other Christians did not only seem to which are the Doctor 's words and I think are hard words but expresly and actually did observe not only what they called the Sabbath but what was the Sabbath the true Seventh day-Sabbath not only after Christs Resurrection but after his Ascension and after the Holy Spirit given and that that was Paul's manner and of others every Sabbath day as before these Repetitions I am forced to Which I think do prove that Christ and the Apostles did then take not A but The Seventh day to be the Christian Sabbath as it was or why else doth the Holy Spirit so very often in the four Evangelists before his Death and Resurrection and in the Acts after his Resurrection and Ascension and after the pouring out the Holy Spirit name it not A but The Sabbath not only what they called but what was the Sabbath Yet the Doctor p. 51. thinks Paul's Preaching upon the Sabbath days to be occasional by which if he means as it there seems occasional only I know no word he has from God in the Scriptures for his Sence of occasional and I think Paul's constant Practice to Preach upon the Sabbath days was according to the Duty of a Minister of Christ and in Obedience to Christs express Command Matth. 28. 19 20. by which Command I think all other his Ministers are obliged And as to the Passover and all Sacrifices and other Ceremonials that they are abolished by the Death of Christ I think certain and to what is said in the Enquiry as to that I add this That the Passover sacrifices are all set aside by that word Luke 22. 19. and 1 Cor. 11. 23 24 25 26. This do in remembrance of me and so the Passover c. are laid aside by the Lords Supper by which Ordinance of the Supper we declare that Christ was sacrificed for the Sins of his People and by this we declare his Death till he come in Glory to judge the Quick and Dead and there was or is no further need of Sacrifices or Types to represent Christs Death And so the Passover and all other Sacrifices to be at an end by these words This is my body which is given for you or which is broken for you this do in remembrance of me Which Lords Supper was then instituted and immediately succeeded the Passover which Passover then ceased Matth. 26. 17 20 26. And as they were eating Jesus took bread c. Mark 14. 22 c. And to what is offered p. 54. from Rom. 14 4 5 6. He that regardeth a day regardeth it to the Lord and he that regardeth not the day to the Lord he doth not regard it It is not said what was the day there in question but the Doctor thinks it most likely to be that of the Jewish Sabbath What day this was is hard for any Man at this distance of time to determine and more hard to build any certain Doctrine upon it as a certain Day when God has not that I know told us in his Word what day it was but left it wholly uncertain I find nothing in that Epistle about days till Rom. 14. 4 5 6. where one Man esteemed one Day before another another esteemed every day he that regardeth the day regardeth it to the Lord and he that regardeth not the day to the Lord he doth not regard it And it is not there said as the Doctor acknowledges p. 54. what was the Day there nor do I now see how possibly to know what Weekly or Monthly or Yearly or Feasting or Fasting or other day it did refer to but of the Sabbath there is no mention and why is it then most likely to be the Sabbath which he confesses is not there said and whatever day it was it seems it was no great matter whether they regarded it or not ver 6. And whatever day that were it was certainly such a day as Paul would not have them judge one another for ver 4. which makes it likely to me that it was not the Sabbath day which Paul so constantly preached Christ upon and observed as before which Sabbath is a part of that Moral Law which Paul was under to God but was such a day whatever day it was as he thought fit at that time and place to leave undetermined As for Gal. 4. 3 8 9 10. In Galatia were some Disciples Acts 18. 1 4 23. In which Chapter it is said Paul preached at Corinth every sabbath to Jews and Gentiles And Paul Gal. 1. 2. directs that Epistle to the Churches of Galatia where probably were some converted and many unconverted And Gal. 4. 3. Paul says When we were children we were in bondage under the Elements or under the Rudiments of the world which seems the Heathen World ver 8. When they knew not God they did service to them who they knew by nature were no Gods which was the case of the Heathens for the Israelites did then and do still Worship Jehovah who is God the true God and so do actually Worship Christ the only Messiah who is Jehovah as in the Enquiry p. 9 c. And the Father Son and Holy Spirit are one Jehovah Deut. 6. 4 5. Enquiry p. 12. But the Israelites don't yet know Christ to be Johovah their Messiah Saviour and Redeemer which Truth upon their Conversion and Restoration remains to be revealed to them So as this place seems specially directed to those who had an Heathenish Education who before served those who were no Gods who after they knew God Gal. 4. 9. were turning again to the weak and beggarly Rudiments to their first Teachings and Heathenish Instruction which Paul there blames ver 10. you observe days and months and times and years ver 11. I am afraid of you least I have bestowed upon you labour in vain What days these were is the Question the Doctor says t is not here said in particular what those days were that are here meant yet he thinks it is most likely and scarce to be doubted to be meant of the Sabbath To which I answer That I think days there cannot be meant of a weekly Rest and if it be it is directed there not to rest upon Sunday which was observed by the Heathens in honour of the Sun as we may see afterward And every Sabbath being observed by Paul and the Sabbath not being that I can find in question days there I think cannot refer to the Sabbath Which the
variety by so old and weak a Man as I am besides Errors in Transcribing and Printing under some Difficulties it will be strange if there be not now committed more and greater Errors which a little Candour and Temper would easily excuse And p. 45. the Doctor takes a third exception and writes near half a page upon it on a similitude I use of Moses no man knows of his Sepulchre to this day that is no Man ever knew where his Sepulchre was And as to the Similitude or Comparison referring to the day of Christs Incarnation the Doctor would rather say at this day then as I to this day which great Exception can hardly be excused for in that similitude I think he mistakes my words and meaning also At the Incarnation some then knew the day tho no Man At this day knows what day it was and the Doctor agrees the day of the Week or Year of Christs Incarnation is now not known so as this Exception of to against at seems very little at best And I think he knows that the Lord buried Moses in a Sepulchre unknown not only at that time but to this day Deut. 34. 6. Now t is true the Greek word Sabbath in the plural number in the New Testament is also applyed to the Sabbath as to the Week Matth. 12. 15 10 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 28. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plural number from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbath in the singular number is in the New Testament sometimes understood of the Sabbath and sometimes of the Week and in Matth. 28. 1. properly meant of both And so the question remains Whether Sabbaths Colossians 2. 16. ought to be rendred Sabbaths or Sabbath or Weeks and if Sabbaths Whether the Seventh day be there meant or no The Doctor thinks Sabbaths here must be meant of the Seventh-day-Sabbaths which words must be one very positive and against the Opinion of many Learned as by and by which he thinks it manifest p. 56. were there in dispute which dispute I cannot find in that Epistle nor any where else in the Word and why then does the Doctor without the Word think it to be there in dispute and manifest and he thinks it was then at an End which End we read not in the Word but find it still observed in many Churches of Christ to this day Enquiry p. 106. to 112 118 119 120. and why then does he think it was then at an end Nor do I find any new order from Christ or his Apostles as he surmises p. 59. And if Sabbaths Coloss 2. 16. do mean Weeks and not the Weekly Sabbath day then that Objection of the Doctor falls and if it mean the First day i. e. Sunday which the Heathens observed then it is against the Doctor so far as Paul's blaming their judging will go And if it mean Weeks as it seems to me more likely it ought to be here rendred or if it means Ceremonial Sabbaths then so far as this reaches it refers to the Observation of Weeks and Ceremonial Sabbaths now abolished But both one and other seem to me uncertain now to build any must be 's upon And Coloss 2. 16. Let no man judge you in respect of a feastival or of the new moon or of the sabbaths Beside the Seventh-day-Sabbath there were at least three Feastivals or Sabbaths amongst the Jews At the Passover the Feast of Unleavened Bread seven Days from which Passover Lev. 23. 4 5. we have the pretence for Easther now ceased as before The Feast of Pentecost fifty days after the Passover that is seven Weeks after ver 15. 16. where we have the pretence for Whitsuntide There were also the Sabbaths of Years every seventh year shall be a sabbath of rest unto the Land a sabbath for the Lord Lev. 25. 4. And after seven sabbaths of years ver 8. they were to sound the trumpet of the Jubilee ver 9. and ye shall hallow or sanctifie the fiftieth year ver 10. And hence as I take it we have the ground of the Roman Jubilees Now it seems to me that if the word there do mean Sabbaths that those three may be blotted out and taken out of the way and all Heathenish Feasts Feastivals Weeks and Sabbaths as well Sunday as the rest Coloss 2. 14. But that which I think does fairly and fully answer the whole Objection from Coloss 2. 16. besides what is hereafter offered by Learned Men may be that this is a caution against judging the Believers at Colosse in meat or in drink or in respect of the Feastivals new moons or sabbaths and seems to agree with Rom. 14. 4 5 6. Who art thou that judgest another mans servant one man esteemeth one day above another another esteemeth every day and at Rome and Colosse were then cautious against judging the Christians about days And we find not in either of those Epistles one word to alter the Seventh day to the First or to institute the First all that would be a forced interpretation the Text is against judging of Christians there about days And whether it be meant at that time and place of judging for or against those Meats and Drinks or Days or Feasts or Fasts or Weeks or Sabbaths whatever they were is not now over easie to be resolved 'T is likely some converted Teachers whether Jews or Gentiles I know not had taught what was not right about Days which Paul here corrects And t is certain there are some things in Paul's Epistles hard to be understood 2 Pet. 3. 16. and if they were hard to be understood in Peter's time which was Paul's time for they were Contemporaries much more hard now near 1700 Years after and by whom hard places in Paul's Epistles were then wrested we may gather a little light 2 Pet. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were not subject to the Law of God were the wresters and this place in Col. 2. 16. seems strongly wrested beyond the words of it which are against judging the Saints at Colosse in those respects at that time when the Ministers of the Gospel had much to do to preach Christ and by Christ to lay the foundations of christianity which foundation in the Lord Jesus Christ the Redeemer and Creator of all things Paul soundly laid in this Epistle Coloss 2. 3 14 16. Which Caution against judging one another was no doubt at that time and place necessary and rightly understood is still of great use And let no man beguile you or seduce you Coloss 2. 17. Wherefore if ye be dead with Christ from the Rudiments of the world whether Heathenish or Jewish Why are ye subject to Ordinances ver 18. which are nothing else if not instituted by Christ or if laid aside by him but human inventions ver 20. according to the commandments and doctrines of men ver 22. which are appointed not by the Lord
here is not one word in this order to keep Holy the First day nothing of that day as a Sabbath nothing of Praises breaking Bread Praying or Preaching or of any Worship or Resting here but only an order for every one of the Christians there to lay by him in store as God had prospered him which seems also when they were asunder and at home that there might be no gathering when Paul came and this I should think any who read it without great prejudice must needs see and know so that for the Doctor to say he thinks it plain there that the First day was weekly observed and wont to be observed at Corinth and Galatia and that Paul takes it for granted and supposeth it c. without any word for it seems all from a strong and willing fancy and very blameable as highly imposing on the World And in p. 38. and 39. he reassumes what he had written to before which in me without any great cause that I know he p. 39. calls trifling and Childs-play which shews him to be angry and p. 41. says It must be great Ignorance or somewhat worse which sort of Language agrees well enough in this Cause to prop it up instead of Word and Argument with hard Expressions and if that will please him I shall easily acknowledge my Ignorance and Weaknesses which are many and great but withal I think a weak and simple Man who has the word and command of God on his side as I think I certainly have in this case may contend with the most Learned for whom otherwise I yield my self much too weak Nor do I find in all his Book any reason much less any reason to believe as he p. 42 c. that the First day was then generally observed or wont to be observed or at all observed unless by the Heathens nor that it was according to Christs direction because we have no word that I know for either which word is the highest Reason and why then does the Doctor top upon others those Words According to Christ's Direction And a like saying of the Doctor 's we have p. 43. by Christs giving commandments to the Apostles about things pertaining to the Kingdom of God Acts 1. 2 3. that we are to presume this in particular about the observing the First day of the Week and yet there confesseth what those Commandments were in particular we cannot tell so we are to presume what he admits we cannot tell which to me is a new Article in Religion made for this purpose And upon such Presumptions without one word from Christ that I know the Doctor 's opinion seems built P. 41. He considers Mark 2. 28. The Son of Man is Lord also of the Sabbath and supposeth by Son of Man is there meant Christ and if he suppose it why then does he there controvert it which Text shews the Sabbath to be the Lords Day as ver 27. The Sabbath was made for man shews it was made for the good of Man for his Spiritual and Eternal good And says I can't shew that ever the Jewish Sabbath is called the Lords day although he knows if he have read the Enquiry p. 64 65 66 67. that I there quote divers Scriptures where the Lords Seventh day is called the Lords Day whereof more by and by upon Rev. 1. 10. What he says p. 43. that I cannot tell whether of the two that is the Seventh or the First day is the Seventh day of the Week does again overturn all his Book for if it be as he says uncertain so as we know not which day is which how can any Man observe his day in Faith and what is not of Faith is Sin and what then is become of all his Arguments for an uncertain weekly First day But I think we can tell which is the Seventh-day-Sabbath and I say as before from Nehe. 9. 13 14. that the Lord made known to them his Sabbaths his Sabbaths so the Sabbath was the Lords Day which they knew and from him and them we have his Sabbaths And Rom. 3. 2. to the Jews were committed the words of God which with the Old-Testament and therein the Ten Commands they still have and I think we ought to believe what the Lord Christ accounted and named to be the Sabbath day was then and I think is now his Sabbath-day that is the Lords Day Mark 2. 28. P. 44. 45 46. Rev. 1. 10. I was in the Spirit on the Lords day which he would have to be on the First day which I think I have shewn by the Scriptures Enquiry from p. 64. to 68. to be the Seventh day to which I do not remember he offers any answer unless some Traditions to which to avoid Tautologies I refer the Reader and am of the same opinion as there and without Prejudice which he would often insinuate I think the Lords Day Rev. 1. 10. was not only the name of a day but the name of the Seventh-day-Sabbath Gen. 2. 2 3 4. Exod. 20. 10. Deut. 5. 14. Isaiah 58. 13. Matth. 12. 8. Mark 2. 28. Luke 6. 5. which Scriptures he that will examine and consider may easily see that the Seventh-day-Sabbath is the Lords Day if the Scriptures be as they ought to be the rule of judging in this case which the Doctor would fain have to be the First day and cannot tell us which day of the Week the First day is now from Christs time as before and does not know it and thinks it impossible to know it And p. 46. 47. he again admits That Christ was the God who gave the Commandments by which he does admit that the seventh day there given by Christ is the Lords day for Exod. 20. 10. the seventh day is the sabbath of the Lord thy God i. e. the Seventh day is the Lords day And so it often falls out in this debate that what he and others are constrained to admit in one point answers what they would deny in another as I think this does for if the Lord gave the Commandments as he did and as the Doctor admits together with the Father and Holy Spirit then he gave the Fourth Command and therein the Seventh day Exod. 20. 10. which Seventh day is there expresly said to be the Sabbath of the Lord thy God that is to be the Lords day which as I think by his own admission tells us which is the Lords day Rev. 1. 10. Of his Traditions p. 48. 49. on which the Doctor before I think there is or can be no certainty from them And their Authority to alter any thing in Doctrinals or Practicals stated in the Scriptures is of no force with me nor with any Protestant that I know nor I hope with him and he may see in the Enquiry divers Traditions Histories and Records for the Seventh-day-Sabbath which the Doctor answers not although I build all upon the Scriptures and not on Traditions I say as before that Christs manner was not
sets at Jerusalem and when the Sun sets at Japan then the Seventh day begins at Japan 11 of March 1694 5. And from Japan to pass over the other Meridian and Rest of the Land in Asia to Jerusalem again about seven Hours And so from Jerusalem as the Sun goeth round the Earth to Jerusalem again are 24 Hours that is from the Sun-setting at Jerusalem the 11th of March 169â— â— to the Sun-setting at Jerusalem the 12th of March 169â— are 17 Hours from Jerusalem to Japan and 7 Hours from Japan to Jerusalem and 17 and 7 are 24 Hours the Evening and the Morning which make up the Day Which Scheme does as I weakly can travel round the World and if it be right in the main may answer some Doubts about the Days in this case And if I mistake I think I do not wilfully mistake in which account I had no help from Globes and so I have no great assurance but that there may be mistakes and I am content to be corrected by the Learned Doctor who excels in Astronomy in Geography and I think in most other Learning Or any other Ingenious Unprejudiced and Skilful who may find mistakes in the Degrees of Longitude and in the Hours or Minutes which however I think may not hurt the Opinion built upon it that the difference in the time of the Sun setting in any of and all those places and so of all other places in the Earth the 11 of March 1692 3. makes no alteration in the beginning or ending of the Sabbath day supposing as before that day with the rest of the Days of the Week did begin at the Creation and does still begin and end about the time of the Sun setting and suppose also that beginning and ending never altered since the Creation to this day And if this be so it seems demonstrable that every Day of the Week began every where in the Evening and to the Seventh day also round the World as the Sun did set The Doctor 's other expedient he would have me begin my Week on Monday and then Sunday will be the Seventh day I suppose he means if I can tell seven But if the Doctor please to begin the Week as God begins it Gen. 1. 5. and if he reckon on v. 8. 13 19 23 31 as God does he will find Gen. 2. 2 3. the Seventh day to be the Sabbath and as it seems to me to begin in the Evening And in lieu of his two Expedients I will with his Favour advise him and others two things 1st Upon the Fourth Command Exod. 20. 8 9. To take heed how they assume a liberty to alter any Command of God or any jot or tittle thereof because of Mat. 5. 18 19. Rev. 22. 18 19 c. 2dly Upon the Second Command Whatever be the manner of Worship in the place where he or they live unless they be sure that for Matter and Manner it be according to Christs Institutions That they beware how they take it as they there find it which though it may be a probable means of worldly Advantages yet I have some doubt it is no sound Rule to Worship by because the Lord thy God is a jealous God visiting iniquity c. and shewing mercy to those who love him and keep his commandments Exod. 20. 4 5 6. Deut. 5. 8 9 10 c. And upon the whole I think not A but the Seventh-day-Sabbath was observed by the Lord Gen. 2. 2 3. and afterward by the Patriarchs by Moses and by the Israelites in Aegypt and in the Wilderness of Sin where they had Mannah and at Mount Synai and at Mount Zion in Jerusalem and to the end of the Old Testament to whom the Lord made known his sabbath Neh. 9. 13 14. his Sabbaths as before and to whom he gave them as a sign and as an everlasting covenant and that not A but The Sabbath was observed perfectly and constantly by Christ during his life which I think proves it not forgotten nor altered to his time and that not A but The Sabbath was observed by his Disciples inspired by the Holy Spirit after his Resurrection and Ascension which also proves it not forgotten nor altered then And as their losing the Knowledge which was the Seventh day is not in the Word that I know so the certain Seventh day was preserved by all Nations Worshipping the Sun on Sunday Mr. Chafie p. 20 c. and all the Israelites before Christ and all the Jews since that we can read or hear of and some Christians still keep not A but The Seventh day and many Christians keep the first day other Christians keep both Seventh and First day as in the Enquiry and the early and long Controversies about what Days to keep the Passover on and the Histories Counsels Centuries and our own Records Ancient and Modern as in the Enquiry seem plainly to prove that the Seventh day was never altered from Christs time to this day nor from the Creation to Christs time and that the Seventh day in England is the same Seventh day varying the Hours and Minutes as before which was observed by Christ which was made perpetual by Christ which was observed at Mount Zion which was given at Synai and which was blest and made holy at the Creation Gen. 2. And here I might also observe that the Doctor neither denys nor answers the Authorities in the Enquiry for observing the Sabbath 400 and 700 years c. after Christ and for the changing the Seventh day to the First day by Rome c. not the clear Evidence for the first bringing in the First day into Scotland by a Counsel there above 1200 years after Christ nor that of the King and Nobles of England here to like purpose Enquiry p. 106. to 114 c. Nor that how all our Antient and Modern Records in England to this day call the Seventh day of the Week the Sabbath day Enquiry p. 117. to which the Doctor says nothing nor to that of the many Provinces and one Empire still observing the Seventh day Enq. p. 119. 120. And all put together I think may sufficiently disprove the uncertainty which is the Seventh day which the Doctor so often would leave doubtful against himself and may prove that our Seventh day of the Week is the true Seventh day blessed and made holy at the creation And I insist that Christs Command to keep Holy the Seventh day not being altered nor repealed but with all the rest confirmed and made perpetual by him still binds as all the rest of the Commands do I have passed by divers Expressions in the Doctor 's Book but have not that I know declined any thing that required as I think further Reply and what he objects again and again I often think it enough to answer to but once And if I do not fully repeat his Objections or Words at large it is to make this Reply as short as I can and the Reader