be all finished upon the Sixth day before the Sabbath drew on Luke 23. 54 55 56. And for the Women to prepare Spices and Ointments the same Sixth day and all before the Sun set And this way of the Doctor 's reasoning if it would hold which I think it will not would break in upon the Sabbath upon which the Women rested according to the Commandment Luke 23. 56 c. and would leave a doubt whether the Sixth day were one of the Three days unless men believe as the Doctor that the days begin at mid-night see Mr. Shepherd's Tract on this Subject The general opinion I think is right in this that the reckoning of days in the time of the Old Testament was from Evening to Evening which reckoning I find not yet altered in the Word but the Romans who were then Heathens did reckon days from mid-night to mid-night And p. 24. how long the First day lasted is built on a Foundation as if the day began at mid-night And p. 25. he says We reasonably suppose from Luke 24. 29 30 35. that the two Disciples from Emmaus came pretty late at night to Jerusalem Which is but supposed not in the Word which Word is the Wisdom of God and the highest Reason Ver. 29. They said to Christ abide with us for it is towards evening and the day is far spent which might and surely did leave time enough for them to return to Jerusalem that day for Luke 24. 33. They rose up the same hour and returned to Jerusalem which intimates their haste in returning to Jerusalem And 't was the same Day of the Resurrection that is the First Day of the Week at Evening that our Lord appeared to the Disciples at Jerusalem John 20. 19. as they sat at Meat when the Doors were shut where the Disciples were assembled for fear of the Jews upon the First day at Evening and John 19. 40 41 42. The Body of Jesus was laid in a Garden because of the Jews Preparation day for the Sepulchre was nigh at hand and so no need of much time to bury him all was easie to be finished before the Sabbath began to which the Sixth day was a Preparation day which proves it to be the day before the Sabbath yet the Doctor thinks it was about mid-night and then infers as manifest that the Jews and four Evangelists did reckon their days from mid-night to mid-night and there adds if they did not so reckon Christ could not be said Matth. 12. 40. to be three Days and three Nights in the heart of the Earth which I take it is not well said for to make a doubt of the three Days in the Grave unless we believe it manifest that the Jews and four Evangelists did reckon their days from mid-night to mid-night seems very blamable The Doctor thinks p. 26. the days in the time of the Old Testament reckoned from mid-night to mid-night and from Exod. 12. 6 14 15 16. about the Passover that Evening v. 6. or as in the Margent between the two Evenings is at mid-night and that as soon as mid-night is past Morning began and says the account thereof is so fair as we need not scruple to embrace it And he thinks from the first born of Egypt being slain at midnight that the midnight began the next day after the Passover then which he thinks nothing can be more clear and p. 28. takes it to be very plain from what he has said That at the time of Christs Death and Resurrection the days were counted from midnight to mid-night which matters which he thinks plain clear and manifest I think are mistaken by him What was offered from Gen. 1. 5. the Evening and the Morning were the First day the Doctor thinks is easily answered and renders it as in the Hebrew and the Evening was and the Morning was one day i. e. says he there was in the First day and so in the rest Evening and Morning or Darkness and Light which is so far true and says Darkness is put first because beginning the Day from mid-night the Dark is before the Light but if it were so which I think is not then the Darkness would be after the Light viz. till mid-night after and would put Night and Day in Confusion To which I further say as he by day one or one day Gen. 1. 5. is there meant the First day and so I think in the New-Testament by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day is generally meant the first day and the first day is certainly meant as to the day of Christs resurrection But that the Evening in Gen. 1. 5. began at midnight is contrary to the current of learned men Doctor p. 26. and contrary to Mr. Chafie and contrary to the Hebrews who best knew the meaning of the Books of Moses and I think contrary to the Scriptures throughout which begin the Evening when the Sun does set Mark 1. 32. whereof more by and by And as to the Evenings Exod. 12. 6. it seems to me that one or the First Evening was the Evening which after the Sun created began the days i. e. when the Sun did set and the other Evening was about the time of the daily and weekly Sacrifices which ordinarily I think was about their ninth Hour i. e. our three a Clock in the Afternoon which Acts 3. 1. is called the ninth Hour the Hour of Prayer when Peter and John went to the Temple So Cornelius in a Vision saw an Angel about the ninth Hour Acts 10 3. And the ninth Hour that is our three a Clock in the Afternoon was about the Hour of our Saviours being made a Sacrifice for his People Matth. 27. 46. Mark 15. 34. Or that other Evening might be 1 Kings 18. 29 36. when Mid-day was past And betwixt the two Evenings Exod. 12. 6. is understood by many to be betwixt the declining of the Sun after Noon and the setting of the Sun which may well be but the first Evening began at Sun set and belonged to the Day of the Week which Days of the Week consisted of Evening and Morning as before Their Morning-Worship seems to have been about our nine a Clock in the Morning which I think was their third Hour Acts 2. 4 15. at which Hour the Holy Spirit was poured out But the Evening of the Days of the Week after the Sun created I think began at or about Sun set and comprehended from Sun setting to Sun rising and the Morning from Sun rising to Sun set which Evening and Morning made up every day of the Week then and ever since as before And yet the Doctor p. 25. thinks that both the Jews and four Evangelists did reckon their days from mid-night to midnight And the Paschal Lamb Exod. 12. 3 6. which was to be killed the Fourteenth day of the first Month between the two Evenings Exod. 12. 2 6. whether the Evening wherein they were to kill it began at our three a clock
needs not if there be as there is enough for it elsewhere in the Word And if you will allow a little Digression see Job 31. 26 27 28. which the Doctor p. 64. says may perhaps be Job's disclaimer of Sun-Worship which is somewhat towards it And see that of Eliphaz Job 22. 17 22. Receive I pray thee the law at his mouth that is Gods Mouth where the word Law is the same Hebrew Word used Exod. 16. 28. about the Sabbath and Job 22. 22. Lay up his words in thine heart so as whenever and where-ever Job lived t is certain he and his Friends had some knowledge of the Law and Words of God and if of the Law and Words of God why not of the Sabbath which is his Word and a part of his Law See also Job 1. 1 5 6 8 9. Job 2. 1 3. especially Job 1. 6. and Job 2. 1. which day at least some of the Hebrew Rabbies thought to be the Sabbath And although the Doctor p. 35. would make all that is offered in the Enquiry that the Ascension of Christ might be upon the Sabbath day Acts 1. 2 3 4 5 6 7 8 9 12. to be a little matter and yet serving my turn I refer the Reader for that to the Enquiry p. 43. to which I add I do not yet see but that the Ascension day might be upon the Sabbath day according to Acts 1. 12. for I do not think those words that Mount Olivet the place of his Ascension is from Jerusalem a sabbath-days-journey Acts 1. 12. which of old was esteemed about two Miles are so expressed there by the Holy Spirit but for some special respect to the Sabbath day which words of a Sabbath-days-journey are no where else so expressed in the Scriptures that I find but I take it t is agreed by Geographers that Mount Olivet is about two Miles from Jerusalem In Exod. 16. 29. The Lord giveth you on the sixth day the bread of two days abide every man in his place let no man go out of his place on the seventh day that is that day they were not to go abroad into the Field to gather Manna nor to do any other Work Exod. 20. 10. but they might go to the Holy Convocation Lev. 23. 3. And the Cities of the Levites were to reach 2000 Cubits from without the City East South West North Numb 35. 5. and in Josh 3. 3 4. when the Ark was born towards Jordan the People were to go after it yet there was to be a space between them and it about 2000 Cubits by measure and they were not to come nearer to it what those Cubits in measure did extend to the Jews could best tell us who thought it about two Miles which those in the Camp might travel to the Ark the place of their Publick Worship upon the Sabbath day Enquiry p. 43. 44 45. And it seems to me that Acts 1. 12. is so expressed to shew that Christ and his Disciples going from Jerusalem to Mount Olivet and the Disciples going from thence back again to Jerusalem was no breach of the Sabbath day But however this were I think the main question which is the true Christian Sabbath is built and established upon many other direct full Scriptures before and after cited which give no colour for denying What the Doctor offers for the Feast of Pentecost Acts 2. 1. p. 37. as to the day when it was which he thinks was on the First day of the Week I know no Word for that or other Ground but Conjectures and some uncertain Romish Traditions for what day the Fiftieth day was from the true day on which Christ and his Disciples kept the Passover Matth. 26. 17 18 19 20. I do not yet so certainly know and the Doctor p. 12. agrees that our Saviour kept his last Passover on one day and the Jews on another But the most probable Judgment I can make from Mat. 26. 17 18 19 20. from Acts 1. 12. and Acts 13. Acts 16. Acts 17. Acts 18. 4 c. is that it might be on the Sabbath day and this is certain that when the day of Pentecost was fully come the Holy Spirit was poured out Acts 2. 1. 2. But supposing what the Doctor agrees p. 12. that Christ kept it one day and the Jews on another I think I can prove by the Word that Pentecost was on the seventh-day-Seventh-day-Sabbath and not upon the first day of the Week But this also about what day it was not being yet so evident to all and the Sabbath being as I think clearly proved by other Texts I pass it by at present I pretermit divers things to which he recurs p. 38. and takes up again and again what he had written to before and then the Doctor adds A like place is that of 1 Cor. 16. 1 2. Now concerning the collection for the Saints as I have given order to the Churches of Galatia even so do ye 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 gathering when I come What likeness there is between those two places I can see very little of and that this yields nothing at all for his purpose any man who will read it twice may easily discern yet he thinks it is plain from thence that the Frst day of the Week was weekly observed and was wont to be observed both by the Church of Corinth and by the Churches of Galatia which he thinks Paul supposes and takes for granted which are all meer Conjectures where I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be rendred one day of the Week without any offence To which place I think there is answer Enquiry p. 58. 59. to which I add If the Doctor by the Words was weekly observed and wont to be observed mean was weekly and wont to be observed as a Sabbath or as a weekly Day of Holy Rest without which he says nothing I reply that here is not one word of any Sabbath or Rest weekly or other Rest or of any Worship or Preaching or any such thing not one such word either at Corinth or Galatia or taking it for granted c. but the quite contrary that is an order that they should every one of them lay by in store for charitable Uses which does include the casting up their Accompts how else could they know how God had prospered them which the Doctor p. 39. says scornfully is a wise Objection which seems a true and plain Matter of Fact What that order was to the Churches of Galatia he says that I cannot tell but leaves out my next words unless it were to remember the Poor and to what is in the Enquiry p. 58. about an yearly Collection I add 2 Cor. 9. 1 2. where he said Achaia was ready a year ago and 2 Cor. 8. 10. others were forward a year ago But admitting that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies First
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
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-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
the Sabbath made for the spiritual good of Man And so I think we have enough to prove that our Lord Jesus Christ kept the Sabbath during his life and that perfectly for he was a lamb without spot or blemish 1 Pet. 1. 19 c. and that the Seventh day Sabbath was made holy for the spiritual Good of Man Luke 16. 17. it is easier for Heaven and Earth to pass then one tittle of the Law to fail which one would think are strong words and of Authority in this case And Heaven and Earth are not yet passed and so not one tittle of the Law does yet fail and if this Scripture be true as it surely is it mightily proves the Seventh day to be the Sabbath Ezod 20. 10. which Seventh day in the Fourth Command is more then a tittle Luke 23. 54 55 56. And when he was Crucified Dead and Buried and the Sabbath drew on the Women followed after and beheld the Sepulchre and how his Body was laid and they returned and prepared Spices and Ointments and rested not A but The Sabbath day according to the Commandment that is according to the Fourth Commandment and so the Seventh day was not altered then and so kept not A but the Sabbath day after Christs Death and Burial as in probability all other Believers then did for I do not remember to have read of any that deny it John 14 15. If ye love me keep my commandments Exod. 20. 6. Deut. 7. 9 John 14. 21. he that hath my commandments and keepeth them he it is that loveth me 23. If a man love me he will keep my words John 15. 10. If ye keep my commandments ye shall abide in my love 14. ye are my friends if ye do whatsoever I command you Are we Friends of Christ and would we abide in his Love then keep his Commands Acts 13. 13 14. Paul and his Company went into the Synagogue at Antioch on the Sabbath day and v. 15. After the reading of the law and the prophets v. 16. Paul stood up and preached Christ to them from v. 16. to 41. and v. 42. the Gentiles besought that these words might be preached to them the next Sabbath not the next Morning upon the First day of the Week but the next Sabbath and so after the Resurrection and Ascension of Christ and after the Disciples were all filled with the Holy Spirit Acts 2. 1 4. T is certain Paul kept the Sabbath and Preached to Jews and Gentiles not upon the First day of the Week but upon the Sabbath day And we have the like Acts 13. 44. the next Sabbath day not the next Morning almost the whole City came together to hear the Word of God and v. 47 48. as many of the gentiles as were ordained to eternal life believed so divers Gentiles were here converted unto Christ on the Sabbath day v. 49. the word of the Lord was published throughout all the region and v. 52. the disciples were filled with joy and with the holy spirit and is not this a desirable frame and doe not all these prove that the Sabbath was made for the spiritual good of Man And Acts 14 1. In Iconium Paul and Barnabas went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed a great multitude and v. 3. The Lord gave testimony to the word of his grace by signs and wonders done by them Acts 16. 1 3 12 13 14 15. at Philippi Paul and Timothy on the Sabbath day went out of the City by a Rivers side where Prayer was wont to be made and spake to the women which resorted thither where Lydia was converted whose heart the Lord opened that she attended unto the things which were spoken of Paul and was baptized and her Houshold which Scriptures with many others do shew and I think prove that the Sabbath was not altered but did continue after Christs Ascension and was observed Acts 17. 1. to 4. at Thessalonica where was a Synagogue of the Jews Paul as his manner was as Christs manner was Luke 4. 16. went in unto them and three sabbath days reasoned with them out of the scriptures alledging that Christ must needs have suffered and risen again from the Dead and that this Jesus whom he preach'd unto them is Christ and some of them believed and consorted with Paul and Silas and of the devout Greeks that is of the Gentiles a great multitude and of the the chief Women not a few were converted to Christ upon the Sabbath day so the Law for keeping Holy the Sabbath was not then passed away And Acts 18. 1 2 4 5 19. at Corinth Paul Reasoned that is Greek Preached in the Synagogue every Sabbath and perswaded the Jews and the Greeks that is the Jews and Gentiles And what greater and stronger and clearer Evidence and Proof for the Seventh-day-Sabbath can Man desire then these plain Scriptures are and that it was at first Instituted Blessed and made Holy and throughout the Scriptures of Old and New Testament used for the conversion and eternal good of Man Rom. 3. 31. Do we then make void the law through Faith be it not yea we establish the law Rom. 7. 12. The law is holy and just and good Rom. 7. 14. we know that the Law is Spiritual Rom. 10. 4. Christ is the end of the Law for righteousness to every one that believeth And 1 Cor. 9. 21. Paul was under the law to Christ and 1 Cor. 11. 1. he saith be ye followers of me even as I also am of Christ who 1 Cor. 15. 3. dyed for our sins and 1 John 3. 4. sin is the transgression of the law but Gal. 3. 11. no man is justified by the law v. 13. Christ hath redeemed us from the curse of the Law v. 21. Is the law against the promises of God God forbid or be it not v. 24. but our schoolmaster unto Christ that we might be justified by faith who Tit. 2. 14. gave himself for us that he might redeem us from all anomy or contrariety in Opinion or Conversation to the law of God and Heb. 8. 10. the Lord saith I will put my laws into their minds and write them in or upon their hearts which surely is greatly desirable that his Law be written on our Hearts And we have the like promise Heb. 10. 15 16 17. saith the Lord I will put my laws into their hearts and in their minds will I write them which Law in Jam. 20. 8. is called a Royal Law that is the Kingly Chief and universal Law under which all other Laws of God are comprehended which Christ the Lord and King over all hath prescribed and commanded 1 John 1. 10. If we say that we have not sinned we make him a liar 1 John 2. 3. and hereby we know that we know him if we keep his commandments v. 4. he that saith I know him and keepeth not his commandments is mistaken v. 6. he that saith he abideth in him ought himself so to walk even as he walked and Christ kept the sabbath and 1 John 3. 22. whatsoever we ask we receive of him because we keep his commandments and 1 John 5. 3. for this is the love of God that we keep his commandments 2 Ep. of Joh 6. this is love that we walk after his commandments Rev. 12. 17. The Dragon was wroth and went to make War with those who kept the Commandments of God and have the Testimony of Jesus Christ and Rev. 14. 1◠Here are those who keep the commandments of God and the faith of Jesus and Rev. 22. 14. Blessed are they that do his commandments that they may have right to the tree of life and may enter through the gates into the city FINIS ERRATA PAge 3. line 28. for Cronologies read Cronologers p. 4. l. 5. r. one p. 5. l. 15. for v. 19. r. v. 16. p. 5. l. 39. r. but p. 9. l 27. dele and p. 10. l. 15. for Jashebeth r. Lashebeth p. 12. l. 15. for Morah r. Marah p. 13. l. 14. dele 22. l. 15. for Exod. 12. 12 13. r. Exod. 12. 32. p. 15. l. 4. for 23. r. 2 3. p. 16. l 28. for 15. r. 14. p. 18. l. 37. dele 14. p. 19. l. 26. for v. 5. r. v. 6. p. 21. l. 1. dele 42. p. 23. l. 18. for 6. r. 16. l. 21. dele 21. 46. p. 24. l. 23. for one r. One p. 29. l. 40. for Num. 6. r. Num. 9. p. 33. l. 5. for 30. r. 13. l. 35. for 30. r. 13. p. 34. l. 18. dele it p. 41. l. 23. for sacrificis r. and sacrifices p. 46. l. 6. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 47. l. 6. for 15. r. 5. and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 9. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 17. for must be one r. must be are p. 49. l. 32. dele and p. 50. l. 6. for Apostles r. Apostle l. 9. for day r. days l. 14. for other r. others p. 53. l. 11. for was r. is p. 54. l. 34. for put p. 58. l. 21. for Anp r. And l. 26. dele as p. 63. l. 31. for His r. ' T is p. 64. l. 17. for or r. of l. 23. for his r. ' t is p. 65. l. 20. r. as before and hereafter p. 72. l. 30. r. degrees
of altering the Seventh-day-Sabbath as Mr. Chafie p. 31. nor any new Epocha as the Doctor p. 10. And so the seventh Day was not forgotten but well known to them and yet the Doctor p. 10. tells us That as to the sabbath observed from the Creation to this first raining of Manna that there is six to one that it is not the same so that was uncertain also Nor do I see any reason why a new Epocha from Exod. 16. 23 30. should be imagined unless it be because it is so plain a proof of the Israelites observing the Seventh-day-Sabbath before the Law at Sinai in obedience to the Law Gen. 2. 23. which answers so much of learned Mr. Chafie's and of the Doctor 's Books And if there were no new Epocha in Exod. 16. then it seems agreed that the seventh Day was never altered till the coming of Christ And the fourth Command Exod. 20. 8 11. I think puts this out of doubt Remember the seventh day to keey it holy six days shalt thou labour but the seventh day is the sabbath of the Lord thy God ver 9. 10. that is the seventh Day is the Lords Day For in six days the Lord made heaven and earth and rested the seventh day and blessed the sabbath and made it holy Does any fancy that the Sabbath-day here is meant A Sabbath-day or that the seventh-day is meant only A seventh-day and so that another Day of the Week is intended and will answer the letter of the fourth Command as well as the seventh-day I answer beside what is said in the Enquiry That such meaning of the fourth Command I think is no where found in any Book before the time of Christ nor during his Life for such a sense would have gratified the Jews to object against Christ nor is it found whilst any of the Apostles lived nor I think in many hundreds of years after all their deaths Does any doubt which is the sabbath-Sabbath-day he is to remember to keep holy Does any doubt which is the Sabbath-day which the Lord Blessed Or Does any doubt which is the Day of the Week the Lord made Holy The Answer is here express The seventh-day is the Sabbath which the Lord blessed and made holy which we are to remember to keep holy Does any doubt whether the order of the Days of the Week settled Gen. 1. and Gen. 2. was altered The answer is here plain For in six days the Lord made heaven and earth and rested the seventh day which does refer to and seem to me directly to confirm the days and their names of 1 2 3 4 5 6 7. appointed in Gen. 1. and Gen. 2. together with the time when they begin and end and so I think we are thus far safe that from Gen. 2. to Exod. 20. there was no new Epocha of days nor any manner of uncertainty which was the seventh-day there was no intermission of the days by chance nor the Day forgotten or neglected as the Doctor p. 61. nor as I think any manner of doubt when the days did begin and end This seems to me so plain as I had said nothing thereof if I had not found the Doctor insist much as if there had passed some alteration of days and afterwards as if the Days began at Midnight and as if I had nothing but Tradition whereby to guess which is the seventh-day from the Creation to Exod. 20. for which we have before so many highly probable and other certain Scripture Proofs and for which the fourth Command alone is proof enough being declarative of what was blessed and hallowed before in Gen. 2. and is here in Exod. 20. explained and confirmed The Oracles of God were committed to the Israelites Rom. 3. 2. to them was committed the keeping the Old Testment and therein the Moral Law and therein the fourth Command and therein the seventh-day and the Laws given at Sinai are said to be true Laws and good Commandments and so they certainly were and are both true and good and the Lord made known unto them his holy Sabbaths Nehe. 9. 13 15. and if they were made known to them then they knew his holy Sabbaths and if they knew them as they did then his Sabbaths were not altered And whether other Nations did measure their time by Weeks p. 5. See Mr. Chafie chap. 13. p. 45. chap. 14. p. 49. I think expresly for it And to argue from Abel Enoch Noah and Abraham with such high Characters as the Lord gives them in his word and of Abraham as keeping his Laws and his Commandments are as I think strong arguments to prove the matter of fact and sufficiently expressed that they kept the Sabbath which is one of the Commandments tho the Doctor p. 7. thinks them weak And from their Practice and the Scriptures before cited I think we have a certainty thereof whereof the Doctor p. 8. says We have scarce a Conjecture which seem hard Words against one and yet harder against so many Scriptures And tho' I am willing to thank the Doctor for what he would give me to begin the Week on Monday p. 9. that so his Sunday may be the Seventh-day yet I do not think any Mans Authority so great as to alter the way of numbring the Days which God hath settled or to controul or alter the Day God has Blessed and I am content with Gods Allowance and Command therein What is offered about the Paschal Lamb and Passover and Circumcision p. 11. being sometimes intermitted I think does confirm the Seventh-day and not hurt it for that when the Israelites returned to those appointments they kept them again And if it be true which p. 13. the Doctor thinks without doubt and certain that we do not know which is the Seventh-day in a continual Circulation from the Creation then all the Doctors Arguments before and afterwards for the First day are here as it seems without doubt and certainly answered by himself for if we do not know which is the Seventh day we cannot know which is the First day and so cannot possibly keep a Day which we know not and somewhat like this he offers p. 1. Nor do I see how the Doctor or any other Person can be long held to think as they seem to do And p. 1. He thinks it impossible for him to know the First day and p. 14. Impossible for any Man to know the Seventh day which are also directly against him And p. 16. he says We have no particular Command in another Case which I think we have and not only a practice most likely to be Gods Will p. 17. But that not being now in question I pass it by And as to what he there says for the change of the Seventh to the First day that I would think so also if I were not otherwise prepossed with Prejudice and with a great fondness to find out somewhat wherewith to find fault I Reply that I doubt we have many great Faults not
to the Eleven as they sat at Meat Mark 16. 14. agrees therewith it was as they sat at Meat And to what he offers p. 19. from Luke 24. 36. 42. and John 20. 19. our Lords appearing to the Disciples at Jerusalem and saying peace be unto you So Mark 16. 14 15 16. I answer this Salutation of Peace be unto you or such like is frequent in the Scriptures and must be strangely and strongly forced to speak any thing of instituting the First day The Resurrection was and is a great Truth and necessary to be known and assured and yet the Disciples were unbelieving of it notwithstanding all that Christ told them before his Death Mark 9. 31. That he should be delivered into the hands of Men and be killed and after that rise the third day as Mark 10. 33 34. Luke 24. 7 c. And his Resurrection was proved to them by several Witnesses Luke 24. 10. whose words seemed to them as Idle tales v. 11. and the Lord himself upbraides them for their hardness of heart because they believed not them who had seen him after he was risen Mark 16. 14. So it became necessary if I may so say for the Lord to give full and undeniable Evidence of the Truth of his Resurrection by his Personal appearing to the Eleven upon the very day thereof as he did as they sat at Meat Mark 16. 14. that there might be no room left for any doubt of his being actually risen from the Dead A Truth upon which the whole Doctrine of the Gospel did and does eminently depend and this I think is a fair account of our Lords appearing to the Disciples at Jerusalem But that this did alter the Seventh or appoint the First day for a Sabbath I find not but seems all dark Conjecture without any warrant from the Scriptures And yet the Doctor p. 20. says all which being put together seems to him very like the Celebration if not the Consecration of a Christian Sabbath or day of Holy Rest and Religious Service I fully acknowledge that all that was spoken by our Lord as well before as after his Resurrection was Spiritual and Heavenly upon all the Sabbaths he kept as his Custom was and at all other times before and after his Resurrection but yet that that which the Doctor allows as it seems to me as providential and not upon a Sabbatical account should alter the Seventh day or institute the First I see not And we do not read the Lord blaming his Disciples for resting upon the Sabbath day or for travelling upon the First but for their not believing his Resurrection So as the Seventh-day-Sabbath by all the Doctor has yet offered seems not hurt From John 20. 26. After eight days Christ appeared to the Disciples and Thomas with them Christ had appeared to the Eleven Disciples at Evening upon the day of his Resurrection as they sat at Meat Mark 16. 14. which was the First day of the Week John 20. 19. when they were assembled for fear of the Jews but Thomas not being there John 20. 24. would not believe unless he should thrust his hand into his side ver 25. And after eight days Christ appeared to the disciples and Thomas with them John 20. 26. and saith to Thomas reach hither thy hand and thrist it into my side and be not faithless but believing ver 27. which was an admirable Condescension of our Lord to cure his and all others unbelief Those Words after eight Days the Doctor thinks was that day seven-night c. The Cavil for so the Doctor calls it he says is so weak that he is sorry to see it p. 20. And then takes great pains to prove That after eight days as we commonly speak in English on that day seven-night is the next First day after the Resurrection I have perused the Enquiry p. 50. 51. that after eight days is not that day seven-night and I neither discern it to be a Cavil nor so weak as the Doctor represents it but that after eight days may be as it seems to me the second or third day seven-night after the Resurrection In Matth. 26. 2 6 14 16 17. after two days was the passover seems to be meant after two days exclusively i. e. excluding the day on which that was said Rev. 11. 11. After three days and an half about the two witnesses the spirit of life from God entred into them and they stood upon their feet is understood as I think with Reason after not two but three Days or Years and an half expired God will revive them and restore them to his Service and 't is same Greek word for after here as John 20. 26. So after eight days may not include the day wherein 't was spoken and so may be the second or third day seven-night after And I do not know that ever I heard much less do we commonly so speak that after eight days is that day seven-night after or that after eight days does include the day wherein it is so said for one of the eighth days and if it did include it yet after eighth seems to be the ninth and that in John 20. 26. was also spoken in the Evening i. e. near the end of that day As for what the Doctor offers that after eight days must be that day seven night because Christs rising the third day is said in Mark 8. 31. to be after three days I say the Crucifixion was upon the sixth day the Resurrection upon the first Day of the next Week which does explain what is meant by after three days Mark 8. 31. that is after part of the Sixth day the whole seventh Day and part of the First day Now when after three days is so explained in divers Scriptures to be the third day it may not follow that after eight Days which is no where that I know so explained must include the Day spoken in and exclude the day after the Eighth And that the Resurrection was upon the third day I think there is enough offered in the Enquiry see Matth 6. 21 17. 23 20. 19 27. 64. Mark 9. 31. 10. 34. The words of our Lord The Son of Man shall rise again the third day Luke 9. 22 13. 32 18. 33 24. 7 21. 46. 1 Cor. 15. 4. He rose again the third day so as the Resurrection was on the third Day and the words after three Days are fully explained to be the third Day or in on or upon the third Day and the first of these three Days is expresly included And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after sometimes signifies in and Mark 8. 31. rendred in three Days answers that Objection and the Enemies Matth. 27. 64. desired Pilate that the Sepulchre might be secured untill the third Day that is till the third Day is come not till after the third Day is past and so the Enemies understood the Resurrection would be in or on the
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
Sabbath as the Doctor knows and so Matth. 24. 20. feems to the purpose for the Sabbath was to continue by that Text after the Death of Christ Pag. 63. my many other little Excursions as little to the purpose he will not name which is a short way of answering But says I take great pleasure to expose the name of Sunday by which name for distinction I sometimes call it as himself does often which if he pleaseth he may henceforth call the First day its true name as I often do and other snubbing of Sunday as the Doctor there I remember none but he often calls the Lords Sabbath by a reflecting addition which I often pass by without snubbing again He says 'T is true some of the Heathens did Worship the Sun but that they did it more on Sunday then on Monday or Tuesday is more then he knows or I can prove For Reply to which see Enquiry p. 88 89 90. And for his and others satisfaction herein I refer them to Mr. Chafies Learned Tract on the Fourth Command Reprinted 1692. which Reprinting I think of use being a Learned and Moderate Tract tho I think Mr. Chafie is out in the main Question about the Seventh day but helps much to prove the Worshipping the Sun weekly upon Sundays and many other Truths In which Tract Mr. Chafie p. 20. chap. 9. does shew that the Assyrians which seems to have been before Moses and one of the first Heathenish Dominions and that all Nations Worshipped the Sun with which Idolatry he says the Aegyptians and many of the Israelites and generally other Nations were infected where p. 23. Mr. Chafie tells us That those Sun-Worshippers on what Days of the Week they gave especial Worship to the Sun or Moon those Days were called by the Names of the Day of the Sun that is Sunday and the Day of the Moon that is Monday So as Sunday is a very ancient day of the Week and by him it appears they did very anciently divide their time by Weeks which ancient weekly Sun-Worship I think is proved by the Prohibition Deut. 4. 19. See also Ezek. 8. 16. 2 Kings 23. 5. Deut. 17. 3 c. In which 9th Chap. of Mr. Chafie's we have also how the Heathens always Worshipped towards the Sun rising pag. 26. 27 28 29. which Authorities the Doctor may easily sind Mr. Chafie says not any Nation of Note under Heaven but adored the Sun as their God the Sun was King and the Moon was Queen but the Sun was Trump The Chaldeans Persians Aegyptians Phenecians Trojans Grecians Romans Scythians Aethiopians Tartars c. all Worshipped the Sun And p. 71. Mr. Chafie says That Sunday was so called from our Heathen Ancestors who called this day that is Sunday so in honour of the Sun whom they Worshipped upon Sunday And p. 30. Mr. Chafie tells us That to take off the Israelites from this Idolatry the Lord used this means for one that they should not have the day of the Sun that is Sunday for the day of his Worship but the day before that is the Seventh day which I think refers to the time of the 16th or 20th of Exodus which proves not only the Observation of the Seventh day by the Israelites but of Sunday by the Heathens and that very anciently and that continually in the weekly Circulation of Days to this day tho' I think Mr. Chafie be out about the change of the Seventh day as before and after And Mr. Chafie chap. 15. p. 59. gives the Testimony of divers Ancient and Learned Writers which shew that the day of the Sun with the Gentiles was a Week-day even the same which Mathematici the Mathematicians of old called Sunday which seem sufficient Proofs that the Sun was Worshipped on Sunday and that weekly and that very anciently Which 9th and 15th Chapters of Mr. Chafie I think might give satisfaction that all Nations of Note under Heaven Worshipped the Sun and that very anciently as far back at least as the time of Moses and that upon Sunday and that towards Sun-rising that is towards the East and that weekly whilst the Israelites Worshipped weekly towards the West upon the Seventh day And Mr. Chafie p. 32. chap. 10. tells us That the Holy Place or Holy of Holies in the Temple at Jerusalem was towards the West and that when Worshippers Prayed there and Bowed their Posteriors were towards the Sun-rising and their Faces Westward and that Temple was built by the Lords special Direction Which is one of the means assigned by Mr. Chafie God used to take off the Israelites from Worshipping the Sun so Sun-Worship was long before that Which Tract of Mr. Chafie I shall a little further consider afterward Pag. 65 66 67. the Doctor considers the Names of our Days Sunday Monday Tuesday Wednesday Thursday Friday Saturday which being now the known Names of the Days he thinks we need no more scruple the use of these Names then to talk of Pope Pious Clement c. Which I think he gives as answer to what is in the Enquiry p. 90. against those Names of Days whose Original the Doctor agrees to be from Heathenish Idols To which I Reply from one of the Texts quoted in the Enquiry Exod. 23. 13. Make no mention of the names of other Gods neither let it be heard out of thy mouth which Learned Mr. Chafie p. 30. l. 25. 26 27. thinks refers to the Idol Names of the Days of the Week which also proves the Antiquity of Sunday and the Antiquity of Weeks And the changing those Names of Days I remember was propounded by some of the Reformers about the beginning of the Reformation in England And Pope Sylvester the first of that Name hating the Name and Memory of the Gentile Gods gave order that the Days should be called by the Name of feriae as I remember they are named in the Centuries And it seems to me in this and some other cases the main Doubt is Whether we shall be ruled by the Word or no And the Names of our Days of the Week being Idolatrous as the Doctor agrees I did in the Enquiry p. 90. upon the occasion of Sunday say a little about them upon which the Doctor expatiates and falls hard upon Scruples Now causeless Scruples I yield are a Weakness but a true Conscientious Tenderness of Mind not to offend God in any thing wherein his Will in his Word is made known is as I think one of the most excellent Frames in Man And if the Doctor under his Notion of Scruples thinks to reflect upon Conscientious Obedience to the Word or any part thereof which I hope he does not he will be much to blame and God having so expresly forbidden the mention of the Names of Idols as these were by which the Days are called Sunsday Moonsday Tuiscosday Wodensday Thorsday Frizasday Saturnsday And having also expresly given us in his Word the proper true Names of the first second third fourth fifth
sixth and seventh Days which Seventh day is called the Sabbath throughout the Scriptures how ever that may seem to the Doctor I make no Scruple to call the Days of the Week by the same Names as the Lord calls them and if the Doctor will retain the old Idol Names without Scruple notwithstanding his own acknowledgement whence they are and notwithstanding the Word against them I cannot help it and it seems to me the most subtile of those who are so fond of holding fast the Idol Names of Days do doubt the consequence of laying them aside as if it might by degrees introduce both true Names and Things What is said p. 68. 69 70. upon the occasion of Scruples about Spiritual Worship and Worshipping in Spirit and in Truth I think does much concern all that fear God But because he does not speak out directly but only falls upon Scrupulosities and Shadows and Circumstances seemingly though I think it pretty plain what he reflects upon I shall reply but a little to that and do refer the Reader to the Enquiry p. 32. where he may find in few words what I think from the second Command besides many other Scriptures of Forms of Worship Graven Printed or Written and not instituted by the Lord but invented And in Reply to another I think Luke 11. 2. compared with Matth. 6. 5 6 7 8 9. about the Lords Prayer that the same Cautions of into thy Closet shut thy Door and in secret and in secret c. Matth. 6. 6. do refer to and explain Luke 11. 2. By which Cautions I think he should be governed and Enquiry p. 32. he may see what I think from Eph. 5. 18 19. Col. 3. 16. about singing all which and much more some may count little things Scruples and causeless Scruples nice Speculations and needless Scrupulosities whereby as such may pretend men are diverted from the Substantials of serious Religion and spiritual Worship which I think are very hard Reflections Now I doubt that not only the Romish World but some others not of that way as far as I can discern are yet at some distance from their Duty in those cases who are held to the Frames wherein they walk by the Authority of Men and who for years past have taken a liberty to comply with the Worship of the Country where they live and take all down without chewing as they find them and so I doubt esteem those who differ from them who upon the most diligent Search and long Experiance Worship God as they think according to the Word as scrupulous and as standing for little Circumstances and Shadows and so Conscientious Lively Spiritual Worshipping as but Shadows and not substance of Christian Worship and such Worshippers as diverters of others from serious Religion many of whose Rods do yet bud and blossom and bring forth Almonds which if God so please I shall be heartily glad to hear of their Rods who reflect upon them Which little Circumstances and Shadows as they are called do not at all as some pretend influence the substance of spiritual Worship but are meer scruples and minute things and here it seems we have some thoughts of spiritual Prayer c. as before of Preaching And thus the very Life and Power of Christian Worship is as I think reflected upon by some who have Frames of right Worship 2 Tim. 3. 5. and some of them correct Frames that is who have a way of Worship which has some similitude or likeness to right Worship who change their Glory for that which doth not profit and drink the Waters of other Rivers instead of Living Fountains between which several Waters there is an internal difference as great and manifest as there is between good wholesome running and living Springs and dead Water which may be some short and weak Reply to the Reflections before mentioned And if it were not to avoid offence I had written and might write more on this subject which so much concerns all Mankind certainly to know how to Worship Jehovah aright and which for all Mankind Ministers and others old and young who have the Scriptures of the Old and New-Testament and common Sence and can speak and are by Grace made willing is demonstrably as easie to be put in practice without Crutches and to be taught even to Children without more adoe as for such to be taught for just Reasons to speak for any thing they stand in need of and would desire another in whose power it is to give unto them And upon this occasion I had thought on some Lines about Swearing to a Point and about abjuring Endeavours whether lawful peaceable and honest Praying and Preaching Endeavours be excluded but to avoid offence have crossed them out And to return Tho it be all one to the Doctor whether the days be called Saturday Sunday or Alpha Beta Gamma in this we differ a little he takes them as it seems as he finds them in the World and I take them as I find them in the Word and I know no principle amongst men which does so effectually answer and cure all blamable scruples and unquietnesses of Mind as a sincere Obedience to all the Wills of God which he that will do shall know John 7. 17. which I doubt taking all as one finds them though it may lull in security will never perform Pag. 66. He blames the whole of Judicial Astrology as precarious and only a Trick to amuse credulous People and make a gain of them which is truly blameable yet amongst two sorts of People is now very common As to what is said p. 68. about meeting once upon a Sabbath day besides Morning and Evening Worship c. I Reply that I think that most for the real Service of God and the Good of his People which God has directed in his Word which Rule unless some necessity intervene will be always found free from all Inconveniences and for that I refer the Reader to the Enquiry p. 83. 84. Almost all the Questions in these Papers depend much upon this Whether Man shall be allowed to be wiser then God Pag. 69. Whether to begin the Sabbath at Six or Twelve a Clock at Night he thinks a thing not worth contending about And if it be so small a thing not worth contending about Why does he not begin it when the Lord began it that is in the Evening one would think that none should differ with the Lord over all for a small thing and of so little worth when he has in his Word plainly told us his Will And tho he thinks it not much more whether on this or that day so the Sabbath be well kept I do not yet know what he means by well keeping but the words this or that day seem in him very indifferent to either and I doubt will make any Man of that mind very cold in well keeping it I think with the Doctor we are to avoid foolish Questions and to study things which
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