ADVERTISEMENT There is 〈◊〉 Printed a Book Intituled A Treatise of the Holy Trinunity in two Parts The First asserteth the Deity of Jesus Christ and the Holy Spirit in the Vnity of Essence with God the Father The Second in Defence of the former answereth the chiefest Objections made against this Doctrine By I. M. Chap. I. THe Case is briefly stated Chap. II. Sheweth that there is but one God the Creator and Former of all things Chap. III. Asserteth a Plurality of Divine Subsistences Chap. IV. Of the Father Chap. V. Proveth the Deity of our Lord Jesus Christ 1. By his Names 2. That God in the Old Testament in divers Places is Christ in the New 3. By seven particular Texts of Holy Scriptures 4. That Christ pre-existed his Incarnation in his Divine Nature and is no Angel incarnate but is Coeternal with the Father 5. His Deity is proved by his Works And 6. By Divine Worship given to him Chap. VI. Proveth the Deity of the Holy Ghost 1. That he is a Divine Person 2. His Deity is asserted from several Texts of Scripture 3. By his Works 4. By Divine Worship given to him Chap. VII Proveth the Unity of the Holy Trinity Chap. VIII Containeth some Explications of the Holy Trinunity 1. Of the Essential Being of God 2. Of the Divine Persons the Father the Son and the Holy Spirit 3. Of the Distinctions of the Divine Nature and the Persons and some Shadows by way of Comparison of the incomparable and inconceivable Being of God and of the Union of Christ's two Natures PART II. Chap. I. Answereth Objections against the Scriptural Proofs of Christ's Deity Chap. II. Answers to Objections drawn from several Texts of Scriptures Chap. III. Answers to several Arguments against the Deity of Christ Chap. IV. Answers to several Objections against the Scriptures that prove the Deity of the Holy Ghost Chap. V. Answers to some Objections drawn from divers Scriptures to disprove the Deity of the Holy Spirit Chap. VI. Answers to some Scriptures from whence our Adversaries assert that the Father only is the true God With a general Answer and Conclusion Price bound one Shilling A REPLY TO Doctor Wallis HIS DISCOURSE Concerning the Christian SABBATH By THO. BAMPFIELD LONDON Printed for Thomas Fabian at the Bible in Cheapside near Bread-street End 1693. A REPLY TO Dr. WALLIS's DISCOURSE Concerning the Christian Sabbath SIR A Little after the Printing the Enquiry Whether the Lord Jesus Christ made the World and be Jehovah and gave the Moral Law And whether the Fourth Command be Repealed or Altered There was Reprinted a Tract of Mr. Chafies on the Fourth Command I think as Answer to that part of the Enquiry which referred to the Fourth Command and then another by one Mr. G. T. both which I had no sooner Examined but another was Published by John Wallis D. D. Which Discourse of the Doctor 's as containing the strength of what is said for the First Day I hold my self principally concerned to consider I find the Doctor p. 1. would not on the account of the Day whether the Seventh or the First give any Disturbance to the Peace or Practice of the Church where he Lives so that a Sabbath be duly observed tho' perhaps not upon what Day he should choose What Day he would choose I know not but hope it would be the Day the Lord hath Chosen and Blessed But the Question is not what Day he would choose to rest upon but what day we ought to choose and I am willing to hope he would choose that Day which after the best Judgment I can make upon his Book I think is the Seventh Day and that he means that Day by that otherways Doubtful Expression And I think the Word is the Rule of Worship c. And not the Practise of the Church where we live Nor know I certainly what Church may be meant for that he and I live in an Age wherein there are variety differing a little from one another nor am I willing to disturb the true Peace of the Churches of Christ but if in any thing they be defective in their Judgment or Practice their Peace lies in their returning to their Obedience which is better than Sacrifice 1 Sam. 15. 22. And till the Lord bring that about I see little likelyhood the Sabbath should be duly observed or have the full Blessing bestowed on it which is annexed to it Nor do I think the true Sabbath is so hard to be found as he supposes to whom I may say as Moses to the Israelites Deut. 30. 11 12 13 14. This Commandment is not hid from thee neither is it far off 'T is not beyond the Seas that we should need to go round the Earth to fetch it as the Dr. p. 79. pleasantly adviseth but the Word is very nigh unto thee in thy Mouth and in thine Heart that thou mayst do it He says also p. 1. That he does not know whether Sunday be a first or second a third or a seventh Day in a continual Circulation of Weeks from the Creation or from Christ's time and if so he is at a great uncertainty and I do not wonder if he be yet to choose his Day which Expressions in his first Page may give some Light to state this Question for if he does not know from Christ's time which Day of the Week Sunday as he calls it is I see very little reason why he should observe it He adds And what it is impossible for him to know he thinks will be no Cirme to be ignorant of and if he do not know what Day of the Week Sunday is and much more if it be impossible for him to know it I see no reason at all why he should write a Book for the Observation of a Day impossible for him to know All the Christian and Hebrew Churches in the World I think are agreed that Sunday is the first Day of the Week which Day I presume by the rest of his Book the Doctor observes and if we be right in that as I think we are that Sunday is the first Day it will be no great Task by telling seven to resolve which is the seventh Day But notwithstanding the impossibility for him to know what Day of the Week Sunday is he is sufficiently satisfied that we ought to keep a Sabbath and so am I and I think we may be sufficiently certain which is the seventh Day in the weekly Circulation and am willing to observe that Blessed and Sanctified Day and Time which I think is the Lord's Day and not changed and so not hard to be found And I do not think God has left the stress of a Point whereon his Publick Worship doth somewhat depend upon a thing impossible for us to know by his Word and Works he can make this plain to all First I agree with him that the place of Worship under the Gospel p. 2. is not so material whether this or that John 4.
21 23. 1 Tim. 2. 8. God is a Spirit and his true worshippers did do and shall worship him in spirit and in truth And I know no colour now for the Holiness of Places for which yet as the Dr. p. 3. some are zealous I agree with him that Christmas is of Human Institution which I think he admits by the words so be it p. 3. which I think does also lay aside all other Holy Days which are but of Human Institution and p. 13. about Christmas the Doctor says It is not agreed amongst Chronologies either what Year or what Month much less what day of that Month our Saviour was Born yet he says we keep December the 25th in memory of his Birth as supposing him to have been then Born And p. 45. he says No Man at this Day knows what Day it was and p. 13. That we are at so great uncertainty as we reckon the Year 1692 from his Circumcision to begin the first of January and the same Year his Conception not till the 25th of March after as if his Birth and Circumcision had been a quarter of a Year before his Conception And so the Doctor leaves those days If I mistake not utterly uncertain In p. 12. he tells us The Pascal Tables which should direct us what day to keep Easter on do put us further out then if we had none at all I agree with the Doctor p. 2 3. that our Lord Jesus Christ according to his Divinity was God and is so the true God the God that made Heaven and Earth the God who delivered the Law at Mount Synai and I think those three the father the Son and the Holy Spirit are on Jehovah Deut. 6. 4. 5. Jehovah Aelohenu Jehovah our Mightiest is Jehovah Aechad is one Jehovah was is and will be one Jehovah i. e. the Lord our God is one Lord and Mark 12. 29 30. The Lord our God is one Lord which are the words of Jesus And I agree also that the Blessing and Sanctifying the seventh Day Gen. 2. 3. was by Jehovah the Father the Son and the Holy Spirit which goes far in this Question and I think proves the seventh Day to be the Lord's Day And when he has acknowledged the Father Son and the Holy Spirit to be three yet but one God the Lord Jehovah c. he adds p. 3. But he cannot agree that Christ as God and Man in Contradistinction to the Father and Holy Spirit did all those things for he that is Christ was not then Man Which Words of the Doctor of what he does agree and what he cannot agree insinuates as if I had said that Christ as God-Man did all those things which the Doctor cannot agree whereas he must needs know that is not so for I neither say nor ever thought till that I read it in Mr. G. T. and the Doctor that Christ was Incarnate at the making of the World or at his giving of the Law on Sinai so as the Doctor has not well surmized in this and any Reader may see it is not so for Christ took our Nature on him about 4000 years after the Creation and I find not a word of any Contradistinction between the Father and the Holy Spirit and the Son in the Enquiry but the direct contrary viz. their oneness with the Son in those Works which they both cannot but know And he adds p. 3. what he should rather say about our Lord Jesus Christ's blessing the seventh Day because he was not then the Lord Christ God and Man c. seems to make the Surmize somewhat worse upon which he says that I p. 64. lay great stress for neither I nor any other that I know has said or thought that Christ when he Blessed the seventh Day was then in the Flesh so that in this I think the Doctor blamable But the Doctor does acknowledge that the Son is Jehovah i. e. that he is Lord for which see Enquiry p. 9. 10. c. and I think he does believe that the Son of God is Jesus that is the Saviour the only Saviour and that he is Christ that is the anointed for that Glorious Blessed Work of Redemption that is the Messiah he is called as I think often in the Old-Testament For the Father has chosen us in him before the foundation of the World in him that is in the Lord Jesus Christ and our Lord Jesus Christ as Christ is expresly named Eph. 1. 2 3 4. And in Colos 1. 16. speaking of Christ as he by whom all things were created that are in Heaven and that are in Earth v. 17. and he is before all things he that is Christ is expresly Colos 1. 2 3. there named the Lord Jesus Christ and our Lord Jesus Christ who v. 19. created all things and Christ is named our Lord Jesus Christ in every Epistle from Rom. to the Heb. for so far I searched a little and that frequently and sometime after also Mr. G. T. whom the Doctor in this Objection seems to follow writes of this great Mystery in two or three places under the like and greater mistakes and so at present I leave him But for the Doctor to impose upon his Readers herein as he does p. 2 3. seems blameable And why he thus begins in a Case which relates to the Deity of Christ with such Insinuations for which he has no colour that I know from the Enquiry wherein Christ's Deity and his being Jehovah is directly affirmed unless it be at first to infuse some Prejudice I am not willing to conjecture And as to this if the Holy Spirit by Paul names Christ the Lord Jesus Christ and our Lord Jesus Christ in whom the Father hath chosen his before the foundation of the world by whom all things were created and who was before all things I see no reason why Mr. G. T. and the Doctor should vary from the Apostles expressions and divers other Scriptures And such Artifices the Reader may discern afterward I agree also with the Doctor That God who made the world in six days rested the seventh day Gen. 2. 2 3. Exod. 20. 11. And that he blessed the sabbath day and hallowed or Sanctified it Doctor p. 3. and here he does read it not a seventh bue the seventh Day the same Hebrew word here in Gen. 2. 2 3. Hashebigni which is used in Exod. 20. 10 11. which some would render there a seventh and the Reason and Sence of Gen. 2. 2 3. does require that it be rendered as the word signifies the Seventh Day for no man that I know does imagine that the Lord Gen. 2. 2 3. Blessed and Sanctified any other Day of the Week for Rest but that only on which he Rested and that was expresly not a but the Seventh and no other day of the Week and so I think for all after Seventh days in the Circulation of after Weeks and Christ in the time of his Incarnation kept not a Sabbath
this Reply too large And he there makes the Sabbath abolished By which affirmings he may make other Commands abolished if his Sayings and Comments may pass for Doctrine to abolish and overthrow any part of the Law of God And adds there That it is as meerly circumstantial as the place of Worship is whether a Sabbath be kept on this or another day which is the Doctor 's Opinion I think directly against Gen. 2. 2 3. and against the Moral Law Exod. 20. 9 10 11. Established and made perpetual by Christ Matth. 5. 17 18. Luke 16. 17. besides his indifferency to this or another day My taking notice of the Doctor 's Allegations about Facts which much concern this question may be excused for that otherways some Readers may take them for true and so be misled in their judging this Case and many I have passed by which observing Readers may note Pag. 61. he repeats from Exod. 31. 13. that the Sabbath is a Sign and yet p. 60. 61. doubts was either not observed at all or long before this time had been forgot To which I Reply if the Sabbath were a Sign and such a perpetual Sign to be kept throughout their Generations as it was as the Doctor and if it were a perpetual Covenant between the Lord and them as it was as the Doctor and made known to them as before then surely they knew what day of the Week it was and forgot it not but observed it as they do every where where they live to this day which the Doctor has no reason that I know to doubt And if that were so that the Sabbath was long before forgot and if the days of the Week are all uncertain and none can tell which was which Where are we then but in utter uncertainties And these Objections from the Seventh-day-Sabbath being abolished and a perpetual Sign and yet forgot and uncertain contradict one another Pag. 61. he says God had a particular respect to their Rest from their Bondage in Aegypt by the Preface to all the Commands I the Lord thy God which brought thee out of Aegypt and by the close of this Command as repeated Deut. 5. 15. I Reply be it so yet that was such a Deliverance as the Gentiles then had a share in and as concerned all the People of God at that time in the World to take special notice of and such a Deliverance as is celebrated by all the Christians in the World to this day and doubtless will be so by all such to the end of the World and is celebrated as such I think in the English Common Prayer Book See their Catechism He there again recurs to Exod. 16. for a new Epocha of days which is Replyed to before that I find no such thing there as a new Epocha And pag. 62. he says As God by Moses did give a new Epocha or Beginning to a Circulation of Sabbaths at Marah so might Christ by himself or his Apostles fix another Epocha from his Resurrection I Reply that neither of these Epocha's being found in the Word I think the Doctor blameable for saying God did give a new Epocha by Moses which we do not read he did give and if it be not in the Word Why does the Doctor affirm that God by Moses gave it And he says It is not expresly said that Christ did bid his Apostles to fix another Epocha from his Resurrection yet he says he gave them Commandments for that purpose Acts 1. 2 3. Now for the Greatest Man living to say Christ gave them Commandments for that purpose without a word from Christ for that purpose seems to me highly blameable Every word of God is pure add thou not unto his words least he reprove thee Prov. 30. 5 6. We do suppose with Reason the Commandments given by Christ to the Apostles were to preach the Gospel to disciple all Nations to baptize in the name of the Father and of the Son and of the Holy Spirit and to teach all things he had commanded them Matth. 28. 19 20. And see Mark 16. 15 16 17 18. Luke 24. 46. to 52 c. And we have other Commandments of Christ to some of his Disciples John 21. 1 2. where he gave this to Peter and in Peter I think to all the rest and to all succeeding Ministers of Christ ver 15. feed my Lambs ver 16 17. feed my Sheep ver 19. follow me which things did and do pertain to the Kingdom of God of which things Acts 1. 3. Christ spake but what Commandments in particular Christ gave to the Apostles for a new Epocha does not appear that I know there or elsewhere in the Word But when they are produced I hope his Ministers and Churches will receive them and what else the Apostles had by Inspiration of the Holy Spirit after Christs Ascension concerning the ordering of his Churchse and rightly constituted Offices or concerning any thing else which are recorded in the Scriptures we readily embrace And I may request the Doctor to take heed how he grafts any other Commandments for any purpose on Christ but what are written in his Word and if there be no such Commandment from Christ in the Word for that purpose for his Apostles to fix another Epocha from his Resurrection Why does the Doctor affirm it if his Cause were good yet such means to defend it I think cannot be justified and such affirmations in Facts material to the main question I think ought to be reproved As to what is said p. 62. That not one jott or tittle of the law meaning the Decalogue is destroyed I think he means that in Matth. 5. 17 18. but doth still continue in force and that we are all under that Law as to the substance of the Duty I Reply that he there again acknowledges that we are all under that Law that is under the Ten Commands and that they still continue in force And if so I would ask the Doctor one Question who asks me Divers Who can resolve us what is and what is not Substance in Gods Commands but God himself who gave them he knows what bad work several have made by endeavouring to mangle them especially those of the first Table and indeed those of both Tables For what is said p. 62. that Matth. 24. 20. Pray that your flight be not in winter nor on the sabbath day which flight was about thirty eight Years after Christs Resurrection that that makes nothing at all to my purpose I think a fair answer to that is in the Enquiry p. 73. 74 to which I add that we cannot as well argue from hence that it were a Sin to Labour in Winter as on the Sabbath day as the Doctor p. 63. for that the Sabbath and Winter stand on different Reasons which are obvious the Sabbath was commanded and the Winter bad to fly in because of the Cold Wet c. and work was not forbidden in Winter which was forbidden on the
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
third Day and all Scholars know that Greek Prepositions and Particles are often variously rendered as the reason of the place where they are used does require And if this place in Mark 8. 31. be so rendered in three Days i. e. after the third Day is come that agrees with all the above cited Scriptures for his rising the third Day and so Grotius and Beza and other Annotators on Mark 8. 31. And there is this difference as before that after eight days is no where explained to be the eighth day including the first of the eight or excluding the day after the eighth nor explained by in eight days as after three days in Mark 8. 31. is expresly explained by many Scriptures to be the third day and as above in three days i. e. till the third day What is offered p. 22. from Luke 1. 59. on the eighth day they came to Circumcise John was according to the Institution Gen. 17. 12. He that is eight days old shall be circumcised which Institution does actually include the day of Birth for that the day of Birth is one day and seven days more do accomplish eight days Luke 2. 21. but 't is no where said of that that I know that 't was after eight days that they were to be Circumcised But if after eight days did include the first of the eight days and did exclude the day after the eighth day yet here is no abrogating the Seventh-day-Sabbath nor any instituting the first day not any word to any such purpose but this seems an occasion taken by our Lord after eight days after his Resurrection when Thomas was with the rest of the Disciples who was not present at Christs first appearing to them to cure his unbelief and to confirm the Faith of the rest of the Disciples and of all others in these two great Doctrines one of the Deity of Christ whom Thomas there openly and expresly owns to be the Lord his God My Lord and my God John 20. 28 29. The other of the Resurrection of Christ which till then Thomas said he would not believe John 20. 24 25. In which two great Doctrines the rest of the Disciples were before confirmed as in the Enquiry From p. 23. to p. 28. the Doctor would make the day begin at mid-night and to end at mid-night according to the Roman account and that to be the Evening and the Morning Gen. 15. and from mid-night to mid-night to be the day And though I am not willing to contend about terms what is the Natural and what the Artificial day yet I may not admit the Days of the Week to be any other than what God first fixed in the Scriptures that is the Evening and the Morning 'T is true the Day as distinguished from the Night begins in the Morning and ends in the Evening and the Night or Darkness as distinguished from Day begins in the Evening and ends in the Morning but the whole day consisted of Evening and Morning that is of Night and Day and we find Gen. 1. 3. that when Light was Created Let there be light Ver. 4. God divided the light from the darkness Ver. 5. And God called the light Day and the darkness he called Night and the evening and the morning were the first day And so the Light was the Day and Darkness the Night as distinguished from one another but one Day or the First Day of the Week consisted of Evening and Morning that is of Darkness and Light which was the First day And so Ver. 8. the evening and the morning were the second day and ver 13. the evening and the morning were the third Day and ver 19. the evening and the morning were the fourth Day and ver 23. the evening and the morning were the fifth Day and ver 31. the evening and the morning were the sixth Day and the seventh day God rested or Sabbatized Gen. 2. 2 3. where Seventh day is thrice mentioned And God blessed the seventh day and sanctified it or made it Holy which making it Holy I think resolves the main Question which Days of the Week consisting of Evening and Morning that is of Darkness and Light and so beginning in the Evening and ending the Evening after is there appointed and fixed and material and plain and may not be altered And our manner of reckoning of days here I think is not in question now between us P. 22. He takes notice about what time Mary Magdalen came to the Sepulchre on the day of Christs Resurrection And upon Luke 23. 55 56. When they beheld the Sepulchre and how the Body was laid the Doctor says that was on the sixth day at night which night I cannot find in the word that it was at Night and they returned and prepared Spices and Ointments and rested the Sabbath day according to the Commandment which is true that they returned prepared Spices rested and kept the Sabbath which was not A but the Seventh-day-Sabbath after the Death of Christ whilst his Body was in the Grave and he in Paradice i. e. in Heaven But I know no word for that that Christ was buried in the Night but towards the end of the sixth Day and if it were not at Night the Doctor ought not so to write And from Luke 24. 1. Matth. 28. 1. Mark 16. 1. John 20. 1. The Doctor would observe p. 23. that the Sabbath according to their Account did not end till towards the Morning of the next day but it being not said in either of those places or elsewhere that I find in the word that the Sabbath did not end till towards the Morning but that Christ was risen when the Sabbath was past Mark 16. 1. Early in the morning of the first day ver 2. This proves against him as I think that the Sabbath was ended before viz. the Evening before And yet the Doctor says it is manifest that at this time as well the Sabbath as other days were by them reckoned not from Evening to Evening but rather according to the Roman account from mid-night to mid-night And to prove it says it was sometime after the ninth hour i. e. our three a Clock in the Afternoon that Christ gave up the Spirit Mark 15. 34 37. and later when they brake the Thieves Legs and later when Joseph begged his Body took it and buried it by which he would prolong the time to run it up into the Night for which Night we find no Word and for which I see no Reason nor know any other to whom his sence of this prolonged time is manifest the general sence of Learned Cristians being as I think against him All those things being well consistent before the Sabbath drew on and our Lords giving up the Spirit the begging of his Body taking it and burying it in a Tomb prepared might all be in a very little time for John 19. 42. The sepulchre was nigh at hand which surely was so little time as to
in the Afternoon or presently after Noon gave them time enough to kill it and dress it without running up the time to mid-night 'T is true The Lord smote the first born of Aegypt at mid-night ver 29. and why it was at mid-night I know not but if we may so humbly say it might be inter alia for greater terror to Aegypt Which mid-night there did not that we find alter the institution of the Passover much less did that smiting the Aegyptians alter the Days of the Week and so our Lord observed the Passover before his Passion with his Disciples the Fourteenth Day of the first Month at Even Matth. 26. 20. Mark 14. 17. Luke 22. 7 14. And we read at Even there was upon the Tabernacle as it were the appearance of Fire untill the Morning and so it was alway and so the Evening did not here begin at mid-night but as it began to be dark Numb 6. 9 15 16 21. that is when the Sun did set Which Fire gave Light when it was Dark that is from the Evening till the Morning And that the Evening does begin not at mid-night but at Sun set we have many places in the Old and New-Testament Deut. 23. 11. When the Evening cometh on is when the Sun is down they are the words of Moses who wrote Genesis and Deuteronomy And Josh 10. 26 27. The five Kings were hanged on five trees until the evening and at the time of the going down of the sun they took them down by Joshua ' s command so as the Evening was the time of the Suns going down in Moses and Joshua's time In Prov. 7. 9. the Evening is called the Twilight in the Twilight in the Evening of the Day and the Twilight begins when the Sun sets Jer. 6. 4. The day goeth away for the shadows of the evening are stretched out now when the Sun sets the Earth begins to be shadowed and then the former day goeth away Mark 1. 32. And at even when the sun did set they brought to him all that were diseased or the Evening being come when the Sun had set which makes it as plain as words can well express it that the Evening began not at mid-night but when the Sun did set and that when Mark wrote his Gospel So Mark 13. 35. The Words of Christ Watch for ye know not when the master cometh at even or at mid-night or at cock-crowing or in the morning so the Even was one time and midnight another so the Evening did not begin at mid-night and yet the Doctor thinks it manifest and that we need not scruple to embrace it then which he thinks nothing can be more clear whereas it seems very plain by the Scriptures that every day begins in the Evening that is when the Sun sets And if it be so as above then all which the Doctor says for mid-night-day and all he builds thereon fails which may confirm us that the Crucifying of Christ was on the Sixth day of the Week about our three a Clock in the Afternoon and that the Resurrection was upon the First day of the Week in the Morning and yet the Doctor p. 28. thinks it to be very plain that at the time of Christs Death and Resurrection the Day began at mid-night and did continue till mid-night And in p. 28. says We have now found our Saviours Example as to the two first Sundays from his Resurrection if at least their First day of the Week be our Sunday for the uncertainty of the days which is the First and which is the Seventh day he still holds as before as I think against himself for if our Sunday be not the First day why does he plead for it By which frequent reserve of the uncertainty which is the First day of the Week if the Doctor does mean to rebuild the First day as the Romanists and some few others upon the authority of the Church or of the Civil Magistrate it seems fair to tell us so for if it be uncertain what day of the Week the First day is I cannot see any Foundation in the Word or common Reason for observing an uncertain weekly Day and if it be uncertain then it is certainly gone As to our Saviours Example which the Doctor has found as to one of those two First Sundays it is an Example of our Saviours and two of his Disciples travelling on Sunday which Example I may allow him without any hurt or danger to the main question And his other Example about after Eight days which he has found has been answered as I think before And these two Sundays are all that the Doctor finds as Examples by Christ for altering the Sabbath from the Seventh to the First day of which altering we find not one word in either He says nothing of any Word or Example of Christ before his Death for such alteration for he knows our Saviours manner was to keep the Sabbath during his Life Nor says he that I remember any thing of the Thief his being with Christ in Paradice the same day of his Crucifixion Luke 23. 42 43. Then p. 29. he says We have clear Evidence of a like Practice Acts 20. 7. And so leaps over all about Paul and others keeping the Sabbath that is in the former Chapters of the Acts of the Apostles which I shall have occasion to remember him of From which Acts 20. 7. he renders dielegeto holding forth and this rendring holding forth the Doctor does twice page 29. In the Enquiry p. 55 in answer to the Objection from Acts 20. 7. where Paul Preached to the Disciples I take notice that the Greek Word there rendred Preached is in Acts 17. 2. rendred Reasoned where Paul as his manner was Preached to them three Sabbath-days and so the same Greek word with that in Acts 20. 7. is rendred Reasoned in Acts 18. 4. where Paul Preached in the Synagogue every Sabbath to Jews and Gentiles this little notice I take of the same Greek word in these three places of Acts 20. 7. Acts 18. 4 and Acts 17. 2. rendred Preached Acts 20. 7. but rendred Reasoned Acts 18. 4. and Acts 17. 2. Though it be the same Greek word which I think of some use to shew that Paul preached Christ every Sabbath the Doctor seems to take offence at and gives leave to render it Paul did hold forth and instead of he continued his Speech that he held on his holding forth till mid-night which Expression of holding forth has been much abused in this Age by some Men against eminently Holy and Learned Non conforming Ministers when they have been accused as Malefactors for Preaching the Gospel to scorn reproach and despise them as holders forth c. And the Expression of Holding forth being taken in an ill and despightful sence by some who so use it I think the Doctor might have spared to put it upon Paul who in his Preaching Christ was then a Non-conformist Minister and
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
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-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