And if it had been on the seventh day how great a proof would this have been with him for a seventh-Seventh-day Sabbath This I take to be a Christian Sabbath and within the prospect of the Fourth Commandment And though it be not expresly called a Sabbath to avoid confusion or ambiguity because the word Sabbath in common speech was then appropriated to the Jewish Sabbath yet it is the same thing And if he doubt whether the Feast of Pentecost were on the First day of the Week as was that of the Resurrection he may be satisfied from Levit. 23. 15. where that Feast is appointed After mention made of the Pass-over ver 5. c. Moses proceeds to that of the Wave-offering v. 10 11. When ye be come into the land which I give unto you and shall reap the harvest thereof then shall ye bring a sheaf of the first-fruits of your harvest unto the Priest and he shall Wave the sheaf before the Lord to be accepted for you on the morrow after the Sabbath the Priest shall wave it Whether by the Sabbath here mentioned be meant the Weekly Sabbath or the first day of the Feast of Unleavened-Bread is not material because in that year whereof we are speaking this first day of the Feast was on the Weekly Sabbath as is manifest from the story of Christs Crucifixion which was on the Sixth day of the Week and the next day being the Seventh day was the Feast of the Pass-over and the morrow after this Sabbath was the day of Christ's Resurrection as well as of the Wave-offering And then he proceeds ver 15 16 to the Feast of Pentecost or the Feast of Weeks Ye shall count unto you from the morrow after the Sabbath from the day that ye brought the sheaf of the Wave-offering seven Sabbaths shall be compleat even unto the morrow after the seventh Sabbath shall ye number Fifty days inclusively taken as the manner is in Scripture reckoning and must needs be so here It was called the Feast of Pentecost or the Feast of Weeks as Deut. 16. 9 10. which Feast of Pentecost was the morrow after the Sabbath on a first day of the Week And on this first day of the Week the morrow after the seventh day Sabbath here was a solemn Assembly for Religious Worship and a very large one both of Jews and Gentiles out of every nation under Heaven Parthians Medes Elamites c. And this solemnized by a Miraculous Effusion of the Holy Ghost in the gift of Tongues For we all hear say those of that great assembly every one in our own Tongue where in we were born the wonderful Works of God ver 6 7 8 9 10 11 12. With a long Sermon of Peter's on that occasion Which I take to be another celebration of the First day Sabbath and a very eminent one We are to observe also that in some of the places alleged to this purpose though but single instances there is an intimation of a frequent usage As in that Act. 20. ◠On the first day of the week the disciples being assembled to break bread Paul preached c. Is a fair intimation that on the first day they did use so to assemble If it were said amongst us About six a clock when they were come together in the College-Hall to supper such a thing happened Any unprejudiced person would take it for a fair intimation that they used to suppe about six a clock And if this Author could any where find in the book of Iob that On the seventh day of the week from the Creation when Iob and his friends were assembled for the joint service of God Bildad spake thus c. He would take this for a strong proof that the seventh-day Sabbath was then wont to be observed Much stronger than what he allegeth to that purpose Abram and Lot had each of them so many Cattel that they could not dwell or rest together without quarrellings amongst their servants And that of what Pharaoh said to Moses and Aaron Why do you Hinder their work you make the people Rest from their burthens A like place is that of 1 Cor. 16. 1 2. Nov concerning the Collection for the Saints as I have given order to the Churches of Galatia even so do ye and what that was we are told in the next words Upon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come If it had been so said to 〈◊〉 to 〈◊〉 or to Iob Upon the Seventh day of the week do this or thus what a strong proof would this have been for the Observation of a seventh day Sabbath I think it is plain from hence that the First day of the week was weekly observed and was wont to be so observed both by the Church of Corinth and by the Churches of Galatia For So Paul doth not here advise it but suppose it or take it for granted What that order was to the Churches of Galatia our Author says he cannot tell 〈◊〉 thought it had been plain enough he bids the Corinthians do as he had bid the Galatians that is on the First day of the Week c. What further order he had given the Galatians it is not as to this point necessary for us to know But saith he if they must on that day lay by as God hath blessed them then they must on that day cast up their accounts tell their mony reckon their stock compute their Expenses c. which are not Sabbath-day Works A wise objection As though all this could not as well be done before so far as is necessary and on Sunday put so much into the poor mans box or give to the Deacons or Collectors as upon such account they should have found fit like as is now done in our Churches when there is occasion for such Collections Why doth he not make the same exception to that of Deut. 16. 10. concerning the Feast of Pentecost where they are to bring a tribute of a free-will-offering which says he thou shalt give unto the Lord thy God c. according as the Lord thy God hath blessed thee Doth he think that on the day of Pentecost which was to be strictly observed as a Sabbath a holy Convocation and no servile work to be done Lev. 23 1. they must cast up their accounts tell their money c. because they were to offer according as the Lord hath blessed them I think not But here comes in again his former trifling objection of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it signify the first day of the Week Yet I am very confident himself doth really believe it doth here so signify and as to his own thoughts doth not doubt of it But perhaps thinks it a piece of wit or skill in Greek thus to object against his own judgment Yet since he will have it so and we must come again to Childs play I
judge hardly But the natural result of what he argues is as I told you He doth not think that Iohn was on the Lords day Rev. 1. 10. keeping the Anniversary of Christs Incarnation nor of his Resurrection No more do I. But why not Because saith he he may say as in the case of Moses's dead body No man knows of his Sepulchre to this day Now as to the Incarnation I am apt to think that no man doth At this day know certainly either on what day of the Year or what day of the Week Christ was born nor is it any matter whether we do or no. But I should rather say no man knows At this day than as he no man knoweth To this day as if no man hitherto had known it for certainly there have been those who knew it heretofore while he was alive though it be now forgotten and at this day no man knows it But will he say so as to the Resurrection I think it is plain that Christ was Crucified on the fourteenth day lay in the Grave the fifteenth and rose again the sixteenth day of the first month And that he rose on the first day of the week no man doubts He should rather have put it thus As no man knows To this day where is the Body of Moses that it might not be worshiped So no man knows At this day which is the Seventh in course from the Creation that we might not contend about it However I am contented to admit if that will please him that the Lords day there mentioned was neither meant of Christmass-day nor Easter-day nor Whit-sunday nor the day of Iudgment but think it to be meant of the first day of the week which is the Christian Sabbath Not of any of those other days mentioned nor of the Iewish Sabbath as he would have it 'T is I think a new notion of his own at least I know none other of his mind that it should be meant of the Iewish Sabbath He grants there is nothing from the Circumstances of the place to determine it to this day Nor doth he pretend to shew that the Jewish Sabbath was ever so called But he thinks it might have been so called For he says God blessed and sanctified the seventh day that is the Seventh day after Six days of Labour therefore it might have been called the Lords day and so may as well the Christian Sabbath as the Iews Sabbath That the Son of Man is Lord also of the Sabbath day And so he is of every day in the Week and of the Christian Sabbath when that is the Sabbath as well as of the Iewish That the seventh day is the Sabbath of the Lord our God that is the Seventh day after Six days of Labour but whether the Seventh day in course from the Creation is no where said That Isai. 58. 13. The Sabbath is called my holy day True on what ever day the Sabbath be First or Seventh of the Week or whatever day God appoints to be kept Holy As for instance the first and seventh day of the Feast of Unleavened bread Ex. 12. 16. The First day shall be a Holy Convocation and the Seventh day shall be a Holy Convocation and each of them was the Lords Holy day on what ever day of the week they happened And the like for other days So Levit. 23. 2 4 7 8 21 24 25 27 28 30 32 35 36 39. and Num. 28. 18 25 26. Num. 29. 1 7 12 35. All the days here mentioned are the Lords Holy days yet I do not take any of them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all he can pretend to from these or whatever he produceth is no more but that the Iewish Sabbath while it was the Sabbath might have been so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day he doth not pretend to shew that ever it was so called Now I would desire this Gentleman if he can but a little while lay aside his prejudice to consider first that the Lords day was the proper name of a day whereby it might be known as distinguished from other days else to what purpose is it said I was in the spirit on the Lords day whereas the proper name of the Iewish Sabbath and of that onely as he would have us think p. 64. was the Sabbath day and there is no appearance of reason why if he meant that day he should not rather have said I was in the spirit on the Sabbath day or the seventh day This therefore must needs be meant of some other day known by another name 2. I would have him next consider that the Lord in the Old Testament is the usual name of God indefinitely without particularizing this or that of the Three persons and the Sabbath of the Lord thy God doth not appropriate it to the second Person more than to the first and third And though I do not deny that our Christ was the God who gave the Ten Commandments for all the three Persons are the same God yet I do not think it to be Christ onely as contradistinguished to the other two And when it is said I am the Lord thy God thou shall have no other God but me the meaning is not I the second Person am so the Lord thy God that thou shalt own no other Person for thy God beside me the second Person But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord in the New Testament is for the most part applied peculiarly to our Lord Christ God and Man and is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him As he is called elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Man And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be a day peculiarly appropriate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our Lord Christ which the Jewish Sabbath was not nor that of the Fourth Commandment which is the Sabbath of the Lord thy God that is of God indefinitely for 't is in that notion that God speaks in the Ten Commandments not as one person contradistinct to the other two It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day in a like sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Supper 1 Cor. 11. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cup of the Lord the Table of the Lord 1 Cor. 10. 21 22. 1 Cor. 11. 27. In all which by the Lord is meant the Lord Christ God and Man And because there being a double Sabbath then in use the Iewish Sabbath and the Christian Sabbath and the word Sabbath indefinitely having been a long time applied to the Iewish Sabbath and would be apt to be understood of it therefore by way of distinction that of the Christians though a Sabbath also within the sense of the Fourth Commandment was called the Lords day as being the Day or Sabbath appropriate to our Lord Iesus Christ. And therefore when he tells us so often the World was made by our Lord Iesus Christ and the Law given on Mount Sinai by our Lord
Chap. 4. 9 10 11. he rebukes them severely that after they had known God or rather were known of God they should turn again to the weak and beggarly rudiments or elements Ye observe saith he days and months and times and years I am afraid of you lest I have bestowed upon you labour in vain 'T is not indeed here said in particular what those days were that are here meant yet it is most likely and scarce to be doubted to be meant of the Iewish Sabbath For though other Observation of Times be here reckoned up there being the same reason of all yet there was no occasion for the others in Galatia For the Jews themselves did not think themselves obliged nor do the Jews at this day to the observation of their other Feasts or Fasts out of their own land But to that of Circumcision and of the Iewish Sabbath and the distinction of Meats they thought themselves obliged even out of their own land And of such we must understand this to the Galatians These being the things there in question not those other which were confined to the land of Canaan But he objects here that though Days be mentioned yet not Sabbath days and fansies it might be meant of some other days not of Sabbaths To gratify him therefore in this also I will proceed to that of Colos. 2. 16. Where Sabbaths are expresly named To the Colossians who were also Christian Gentiles he pursues the same notions Least any one should beguile them with inticing words Col. 2. 4. thereby to bring them under the Mosaick Law He bids them Beware lest any spoil them through Philosophy and vain deceit Whereby I suppose he means the Mosaick doctrines or Philosophy of the Jews which Clemens Alexandrinus doth all along call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in contradistinction to that of the Greeks after the traditions of men after the rudiments or elements of the world and not after Christ ver 8. and that particularly of Circumcision ver 11. in the room of which Baptism is come ver 12. Christ by his Death having blotted out the hand-writing of ordinances meaning the Jewish Law and took it out af the way nailing it to his Cross ver 14. and amongst other things Let no man therefore judge you in meat or in drink as if some were now clean others unclean as under the Mosaick Law or in respect of an holy day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Festival or of the new Moon or of the Sabbath days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 16. Where by Sabbath must be meant the Iewish Sabbath the day which in common speech was understood by the word Sabbath For this he hath two or three evasions He doth commonly press hard in other places that by Sabbath is to be understood the Jews seventh-day-Seventh-day-Sabbath and no other day The holy Spirit doth call the seventh-Seventh-day the Sabbath and no other day of the week both in the Old and in the New Testament throughout p. 46. And I think he is not much out therein that it doth usually so signify where it doth not come with some intimation to direct us to some other sense And why it should not be thought so to signify here I see no reason For though I take our Christian Sabbath to fall as properly under the word Sabbath in the Fourth Commandment as that of the Iews yet the word in common use having by this time become the proper name of that Day which the Jews so called it was necessary to avoid confusion to give the Christian Sabbath another name as that of the Lords Day or the first day of the week And consequently that the Sabbaths here mentioned are to be understood according to the then use of the word of those Sabbaths Not as if all days of Holy Rest where hereby forbidden but onely the nicety of confining it particularly to that day which was then in common speech so called But he would not have it here understood of the seventh-Seventh-day Sabbath as every where else but some other Ceremonial Sabbaths but what those are he doth not tell us That there were some other Feasts observed by the Jews which in the Old Testament are sometimes called Sabbaths but very seldome I do not deny nor that those come under the general Words in this place But those do not seem to be here principally intended because it is manifest to be understood of the Sabbath there in dispute Now there was no occasion of a dispute concerning the observance of those other Sabbaths amongst the Gentiles out of the Holy-land These observations being not thought obligatory even to the Jews but in their own Land onely And it is expresly provided Deut. 16. that these were not to be kept in any place promiscuously not within any of the Gates which the Lord thy God giveth thee But in the place which the Lord thy God shall chuse to place his name there So of the Pass-over ver 5 6. So of the Feast of Pentecost ver 11. So of the Feast of Tabernacles ver 15. And of altogether ver 16. And therefore not out of their own Land I do not deny but that they might in private houses eat the Paschal Lamb as Christ did with his Disciples but not Sacrifice the Pass-over For it was to be sacrificed in the Temple onely and the Feast of the Pass-over to be there solemnly kept Not in private houses and much less out of their own Land Nor do I remember that any where in all the New Testament the word Sabbath is used for any such Sabbaths Nor can reasonably be supposed to be here meant of those Feasts because it is put in contradistinction to them Let no man judge you in respect of a Feast of the New-moon or of the Sabbaths Which yet I do not understand as if no Sabbath might now be kept but that the Obligation to that Sabbath was now at an end Another evasion is this He would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbata in the plural number to signify Weeks not Sabbath-days The Sabbath-day being called in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum For he will rather play at small game than stand out If we should allow him this it would not advance his purpose at all For if the business of Weeks be at an end that we are no longer to distribute our time into Weeks than that of the Sabbath much more which he would have to be the seventh day of the Week But suppose we do allow that one Sabbath is to be called Sabbatum what are we to call two or more Sabbaths Must not they be Sabbata And if this be his meaning then are we not to observe such Sabbaths any longer But what must we then say to Mat. 28. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render In the end of the Sabbath meaning thereby the Seventh day Sabbath then past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it began to draw towards the first day of the
to Us Now as it did Then to Israel I cannot assent to it For it cannot be said of all Us who are under that Law that God hath Brought us out of the land of Egypt out of the house of Bondage or that We are to expect long life in the land of Canaan which he Gave Them If he say that our deliverance from spiritual bondage is equivalent to theirs from Egypt and our land the same to us as Canaan was to them I grant it But so is our Lords Day equivalent to their Seventh-day-sabbath and Christ the true Manna more than equivalent to that of theirs from the raining of which they reckoned their Iewish Sabbaths As to what he says of Mat. 24. 20. Pray that your flight be not in the Winter nor on the Sabbath-day which he thinks to be understood of the Iewish Sabbath 38 years after Christs Resurrection Perhaps it may For the obstinate Jews who would not in their day understand the things that belonged to their peace but rejected Christ did no doubt continue to observe their Jewish Sabbath and thought themselves obliged so to do And it would then be as great an Affliction to them as if their Sabbath were yet in force But no more a sin to fly on that day than to fly in the Winter It would be so to the Christians if put to flight on the Christian Sabbath for the case would be the like of both and they might as well Pray against it That is Against their Flight on the Christian Sabbath as the Iews on the Iewish Sabbath This therefore makes nothing at all to his purpose He might as well argue from hence that it were a sin to labour in Winter as on the Iewish Sabbath He hath many other little excursions as little to the purpose with which I shall not trouble my self or you having fully answered what seems to me to have any appearance of Argument But he takes great pleasure to expose the Name of Sunday Yet I do not find any more fond of using it than he Not that he would be thought to like the Word but because he thinks it a Reproach If he do not like that name he may call it as we do the Lords Day the Christian Sabbath or if he think these too good names for it he may call it the First day of the Week But why not as angry with the Monday or other of the Week days If on Monday the Heathens as he would have us think did worship the Moon as the Sun on Sunday why is he not as angry with that It is as much Idolatry to worship the Moon on Monday as the Sun on Sunday True But that doth not concern the Christians Sabbath which is what he hath a mind to reproach and therefore he speaks little of the other and but seldome But Sunday is to be snubbed upon every occasion He would not have a Sabbath upon Sunday because he says on that day they worshiped the Sun But why upon Saturday if on that day as he would have us think they worshiped Saturn Now 't is true that some of the Heathen did worship the Sun and the Moon and the Host of Heaven But that they did worship the Sun more upon Sunday than they did upon Monday or Tuesday is more than I know or he can prove He tells us Verstegan says that the Heathen Saxons did so But Verstegan is too young an Author to settle this upon his own Authority unless he can bring Vouchers for it more ancient than himself It was I suppose a Fansy of Verstegan Then as it is of our Author Now But I do not remember that he cites any Author ancienter than himself And though some others may say the like Yet I look upon it but as a plausible conjecture without any good foundation in History And even the Heathen Suxons are too late for his purpose He tells us p. 88. The Heathen Nations long before Christs Birth did offer Sacrifice to the Sun and worship it as a God upon Sunday His proof is from Iob 31. 26 27 28. If I beheld the Sun when it shined or the Moon walking in brightness and my heart hath been secretly enticed or my mouth hath kissed my hand this were an iniquity to be punished by the Iudges for I should have denied the Lord above But what is all this to Sunday It may perhaps be a disclaimer of worshiping the Sun but says nothing of Sunday Doth our Author think the name of Sunday to be as old as Iob's times If Iob had said If I have worshiped the Sun upon Sunday or the Moon upon Monday and not the Lord upon Saturday it had been to his purpose But here is nothing of that Not a word of what day it was on which they worshiped the Sun But I would not have him lay too great a load upon Sunday For Hesiod tells us as was said before that in his time one of the oldest of the Heathen Writers though younger than Iob the Seventh day was Sun-day not the First And he hath nothing to shew more than the bare Name of Sunday to make us believe that those of the Heathen who worshiped the Sun did confine that worship to this day of the Week or Did more worship it on this day than on others I do not certainly know how Ancient those Names are of Saturday Sunday Monday c. nor upon what occasion they were first taken up nor is it much to our purpose The most ancient Heathen Writer whom I know to have mentioned them is Dio Cassius who lived about the Year of our Lord 230. Who speaking of the Destruction of Ierusalem and the Temple tells us that the Iews had such a reverence for Saturn's day as that they would not Labour on that day for their Defense which the Romans understanding did on that day assault them and prevailed Against their Temple and Sabbath both at once Not as if the Iews did then call it Saturn's day nor am I sure that any other did then so call it for they called it their Sabbath-day But it was that day of the Week which in Dio's time was called Saturday But Dio speaks of it as a new Thing so to call the Days of the Week and which the Ancient Greeks he tells us knew not 'T was therefore not very Ancient And therefore he supposeth the Romans to have taken it up from the Egyptians Not the Old Egyptians of Moses's time but rather from those about the time of Ptolomy not of King Ptolomy but of Claudius Ptolomaeus the Astronomer or perhaps somewhat earlier when Astronomy there flourished and from whom the Romans had it In a Christian Writer I find it earlier than Dio in Iustin Martyr's Apology written about the Year of Christ 150. who mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Day of the Sun as the Christian Sabbath And Tertullian in his Apology mentions Saturday and Sunday And it may perhaps be found in Writers
them the Lords Supper and afterward the same day to those assembled at Ierusalem with other Sabbatical works and solemnly Blessing that Convention And if our Author by blessing the Seventh day Gen. 2. would have us understand an Institution or Command to observe it We have as much here Christ joined in this Assembly and Blessed it For so much is intimated in that his solemn Benediction a first and second time Ioh. 20. 19 21. Peace be unto you and he Breathed on them saying Receive ye the Holy Ghost He did so a second time on the same day the next Week he Assembled with them in Religious Services and Blessed them He did according to his Promise made on that First day of his Resurrection send on them that miraculous Effusion of the Holy Ghost on the day of Pentecost which being the Fiftieth day from his Resurrection was therefore the first day of the week as was that of the Resurrection On which day of Pentecost we find them also otherwise exercised in Religious Employments and attested further by a miraculous conversion of three thousand souls We find St. Paul at Troas Act. 20. Preaching to the Disciples assembled as it seems their manner was on the first day of the week to break bread that is to celebrate the Lords Supper That such Assemblies were wont to be at Corinth on the first day of the Week the Apostle presumes or takes for granted and gives direction for a Collection to be then made 1 Cor. 16. And he had so done before as he there signifies to the Churches of Galatia presuming or taking for granted that they also did so use to meet on the first day of the Week And we have no reason to doubt but that such Meetings were wont to be in other Churches We cannot doubt but that other of the Apostles did disperse themselves in other parts of the World though we have not a like account of their Travels as we have of Paul's recorded by St. Luke But we are to presume though it be not recorded that their Doctrine and Practise was consonant to his and that accordingly they had such weekly meetings on the Lords Day as these Churches had of whom we have the History Hence that day had the name given of the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we find it called Rev. 1. 10. as that of the Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Supper 1 Cor. 11. 20. which name it retaineth to this day and for such purpose And all this I think is sufficient for us to continue our Observation of the same day I am sure 't is much more than he can shew for his seventh-seventh-day Sabbath for more than two thousand five hundred years from the first Creation It is not necessary that we have express words of Command Recorded We have no Record in Scripture of such express words of Command for the seventh-Seventh-day Sabbath till after Israels coming out of Egypt nor for the Worshiping of God by Sacrifice nor for other things which yet were Duties before any Record of such express words of Command It is enough if we can otherwise Collect it to be Gods Will according to the best light we have If this Gentleman think himself obliged to keep the Jewish Sabbath also this doth not hurt us This I think was the case of the Christian Iews at first I do not much question but that they did as other Christians observe the Lords Day The doubt was whether they were not to observe also the Jewish Sabbath as before they did And these Believers who were yet zealous of the Law and thought themselves obliged together with Christianity to observe the Law of Moses did no doubt think themselves equally obliged to the Iewish Sabbath Those who thought themselves obliged to be Baptized and to be Circumcised also thought themselves in like manner obliged to observe the Lords day and also the Iewish Sabbath And till they should be better satified the Apostles permit the Iews so to do If this do not satisfy him I have yet two Expedients for him 1. Let him begin his Week on Monday and then Sunday will be the Seventh day Whether the Seventh in course from the Creation I cannot tell nor can any Man living inform me But it will at least be the Seventh day of His Week 2. If he be not satisfied with this My next Expedient is thus Let him take a Voyage round the World as Sir Francis Drake did Going out of the Atlantick Ocean West-ward by the Streights of Magellan to the East-Indies and then from the East returning by the Cape of Good Hope the usual way homeward And take with him as many as please of those who are of his mind And let them keep their Saturday-Sabbath all the way When they come home to England they will find their Saturday to fall upon our Sunday and they may thenceforth continue to observe their Saturday-Sabbath on the same day with us Which is the second Expedient If you ask How this can be I will make it very plain that so it will be and so it must be For Supposing the Earth to be Round and the Sun moving from East to West you must allow that it comes sooner to the Eastern parts than to the Western It will sooner be Noon in Holland than in England and sooner here than in Ireland If you ask How much sooner We say that Fifteen Degrees of Longitude West-ward makes it an Hour later As if he Embark about Dover Yarmouth or other Port on the East-side of England and Sail as far West-ward as the West of Ireland or a little farther it will be an Hour later and not be Noon there till it be One a Clock at the place where he Embarked And so in proportion an Hour for every Fifteen degrees And accordingly when he hath gone round the whole Circle of Three hundred and Sixty Degrees that is Four and twenty times Fifteen it will be later by Four and twenty hours That is it will be but Saturday-noon with him when it is Sundaynoon with those who staid here That is His Saturday will be Our Sunday And thenceforth his Saturday-Sabbath will be the same day with our Sunday-Sabbath ever after And this I think should fully satisfy him For he tells us p. 39. The variety of the time of the Sun-rising or setting in different Climates doth no way disturb for that a day longer or shorter is still a day and but a day Most certain it is he who shall have thus Sailed round the World will have had one day fewer than those who staid here So it was with Sir Francis Drake and his Company And so it hath been with all who have taken such a Voyage as many have done for it is not a rare case and so will be to any who shall so do What he would resolve upon this case or what he thinks Sir Francis Drake was to do when this happened I cannot
Commandment and other Writers about the Sabbath That this Commandment begins with Remember to keep Holy the Sabbath-day or the day of Rest not the Seventh day much less the Seventh day of the Week from the first Creation And what is that day of Rest the next Words tell us Six days shalt thou labour but the Seventh is the Sabbath c. That is after Six days of Labour the Seventh shall be a day of Rest. And in the close of that Commandment Ex. 20. 11. our Bibles have it wherefore the Lord blessed the Sabbath-day not as we commonly repeat it the Seventh day and hallowed it The Reason given to inforce it is For in Six days the Lord made Heaven and Earth c. and rested the Seventh day and accordingly should we after Six days of Work have a Seventh day of Rest and so onward If he thinks that to make a difference that we now reckon our Weeks to begin with the day of Rest and after that Six Working days which in a continued Circulation comes all to one I will allow that Gentleman if that will please him better to begin the Week on Monday and then Sunday will be the Seventh The Commandment says nothing of the Seventh day of the Week in a continued Succession from the Creation but the Seventh day after Six days of Labour And whereas he observes and would lay great weight upon it that it is hashebigni the Seventh the article ha answering to our the not a Seventh 'T is very true and very proper so to be For the meaning is not that after Six days of Labour there should be a Seventh for Rest no matter when but the Seventh day that is the next day after those Six But it is not said the Seventh in Course from the Creation Just as when it is said a Male-Child is to be Circumcised the Eighth day it is not meant of an Eighth day in Course from the Creation but the Eighth day from the Birth And in like manner Ex. 12. 16. In the Seventh day there shall be a Holy Convocation it is not meant of the Seventh day of the Week from the Creation but on the Seventh day of the Feast of unleavened Bread what ever day of the Week that happen to be And Exod. 16. 5 25. The Sixth and Seventh day there mentioned seem plainly to be not the Sixth and Seventh in course from the Creation which I doubt was not then known but from the first raining of Manna ver 4 5. He 'll say perhaps The Jews observed such Seventh day from the Creation and that was their Sabbath But that is more than he or I know or any man living They had I grant a Circulation of Seven days but from what Epocha we cannot tell And when Moses tells them on the Sixth day Ex. 16. 23. Tomorrow is the Rest of the Holy Sabbath It seems to be the fixing of a new Epocha from the first raining of Manna and then all his Arguments from the continual Observation of the Seventh day from the Creation till that time are at an end Whether this from the first raining of Manna be the same with that from the Creation no man can tell And there is Six to One odds that it is not Now that there is a new Course of Sabbath from a new beginning whereof this Seventh day from the first raining of Manna is the First and not a continuation of a former Course hitherto observed without interruption seems farther evident from this consideration Because if this were but a continuation of that uninterrupted Course of Sabbaths then the next Seventh day before it would have been a Sabbath also and to have been in like manner observed that is the next day before the first raining of Manna But on that day we find Exod. 16. 12 13. the Quails came up and covered the Camp without any Prohibition to gather them If therefore they might not now gather Manna because it was the Sabbath but might before gather Quails it should seem that was not a Sabbath And if it be not allowed upon occasion to fix a new Epocha then if the Circulation of Weeks from the beginning of the World which was then about 2500 years old did ever chance to have been interrupted and the day forgotten as in all likelyhood it might be in Egypt if not long before or if ever after it should chance so to be as in the days of Iosiah when the Book of the Law was lost and the Pass-over forgotten men must never keep a Sabbath thenceforth For then all his own Arguments return upon him No other day is Commanded 't is Will-worship no Promise to the Observance no Threatning for the Neglect I should rather think if that day were unknown as I believe it is Any day were better than None at all For Gods Commands do more respect the Substance of the Duty than the Circumstance of Time especially if they cannot both be had Circumcision was to be Administred on the Eighth day according to the Institution I do not mean the Eighth day of the Week but the Eighth day of the Childs Age and therefore on the same day of the Week on which the Child was Born But if by Accident or Default it were omitted it might be done any day after rather than not at all Abraham we know was 99 years old and Ismael 13 when they were Circumcised and what was the Age of other Males in Abraham's Family we cannot tell and a Proselyte at any Age was to be Circumcised though perhaps it were not remembred on what day of the Week he was Born and those who were born in the Wilderness for Forty years together were all Circumcised at once Iosh. 5. 4 5 9. though not all born on the same day of the Week The Pass-over was appointed to be eaten standing with their Loyns girt their Shoes on their feet and their Staffs in their hand as in hast to be gone Ex. 12. Yet our Saviour seemeth to have Eaten it Sitting or rather Lying And none of them were to stir out of doors till morning Ex. 12. 22. Yet Christ and his Disciples went out the same night to the mount of Olives and thence to Gethsemane Mat. 26. 30 36. The Shew-bread was to be eaten by the Priests only yet our Saviour observes that David did eat of it on a special occasion without blaming him for so doing The Rechabites are commended Ier. 31. for obeying the Command of Ionathan their Father not to drink Wine nor build Houses but to dwell in Tents c. Yet did they upon Nebuchadnezzar's Invasion quit their Tents and repair to Ierusalem nor is it reputed a Disobedience The Paschal Lamb was to be kill'd the Fourteenth day of the First Month at Evening Yet if we consider how little knowledge they had in those days of the Sun and Moons motions and if we consider what the Jewish Writers tell us of their very uncertain Method of judging which
day inclusively reckoning the day of Birth for the first and the day of Circumcision for the last of the Eight days which with Six whole days between make Eight Whereas if Eight whole days had been fully past Christ had been Circumcised the Tenth day The Sense being the same with that concerning Iohn the Baptist Luk. 1. 59. On the Eighth day they came to Circumcise the Child So here After Eight days that is on the Eighth day or after the Eighth day was come And this I think is the constant Language of Scripture every where And his Objection needs no other Answer but that St. John did not speak English And I cannot but think however he please thus to object that himself doth believe this after Eight days to be here meant of the First day of the next Week and he should have been so candid as to own it And that post Octo dies is the same in sense with Octo post diebus that is the Eighth day after reckoning the present day for one and that it is so to be understood in this place We should not in a serious Enquiry press what possibly might be but what we truly think is the meaning A Lawyer at the Bar may fairly propose For his Client what possibly may be the Sense of such or such a Clause But a Judge on the Bench and a Counsellor To his Client is to consider what really Is the Sense of Words in question I dare appeal to himself whether in his own thoughts he do not think after Eight days here to signifie the same as after Eight days were accomplished Luk. 2. 21. And if so then this is rather to Wrangle than to Dispute fairly Before I dismiss this place it is not amiss to take more particular notice about what time it was that Mary Magdalen and the other Women came to the Sepulchre on the day of Christs Resurrection 'T is said Luke 23. 55 56. When they beheld the Sepulchre and how the body was laid on the sixth day day at night whereon he was Crucified they returned and prepared Spices and Ointments and rested the Sabbath day according to the Commandment And in the next words Luk. 24. 1. Now upon the First day of the Week very early in the morning they came to the Sepulchre bringing the Spices which they had prepared In Mat. 28. 1. In the end of the Sabbath when it began to dawn toward the First day of the Week In Mark 14. 15. When the Sabbath was past very early in the morning the First day of the Week they came to the Sepulchre at the rising of the Sun or by Sun-rising And Ioh. 20. 1. The First day of the Week early when it was yet dark they came to the Sepulchre Perhaps all the Women did not come just at the same time but were all there by Sun-rising But the Body was raised before they came as is agreed by all the Evangelists Where I observe First that the Sabbath according to their Account did not end till toward the morning of the next day The end of the Sabbath or when the Sabbath was past was early in the morning before the Sun-rising while the day did begin to dawn and while it was yet dark Very early indeed in the morning but yet not till morning not in the Evening over night And therefore without disputing how the day was reputed to begin in the time of Moses 't is manifest that at this time as well the Sabbath as other days was by them reckoned not from the beginning of the Evening to the beginning of the Evening but rather according to the Rom. account from Midnight to Midnight For 't is manifest that it was toward Evening of the Sixth day before the Crucifixion was over For it was some while after the Ninth hour that is after our Three a Clock that he cryed with a loud voice and gave up the Ghost Mark 15. 34 37. And it was yet later when they brake the Legs of the two Thieves that they might not remain on the Cross upon the Sabbath but only pierced his side because he was already dead Joh. 19. 31 32 33 34. And later yet when Ioseph of Arimathea begged his Body and buried it For 't is expresly said When Even was come there came a rich man of Arimathea named Ioseph and begged the body of Iesus and when he had taken the Body he wrapped it in a clean linnen Cloth and buried it in his own new Tomb Mat. 27. 57 58 59 60. Mark 15. 42 43 44 45 46. Luk 23. 51 52 53. But though Even were come before this time yet the Sabbath was not begun for so it followeth Luk. 23. 54. that day was the Preparation and the Sabbath drew on And after this ver 55 56. the Women who beheld the Sepulchre and how the Body was laid returned and prepared Spices and Ointments the same night but rested the Sabbath day according to the Commandment And by this time it must needs be pretty late at night while yet the Sabbath was not begun That is I suppose not till Midnight of the Sixth day Nor was the Sabbath ended when Evening began on the Seventh day For if so the Women might that night have brought and applyed their Spices and Ointments which they had prepared the night before For they had as much time so to do after the Evening was begun that night if the Sabbath were now ended as they had to do what was done the night before after that Evening was then begun Nothing hindered them but because the Sabbath was not yet done and they were to rest the Sabbath day according to the Commandment But so soon as well they could when the Sabbath was ended they came early the next morning while it was yet dark And might as well have come the night before if the Sabbath had ended when the evening began I add farther If the Sabbath had ended at the evening of the Seventh day and the First day of the Week had then begun as this Author would have it Christ might have risen that night for it would then have been the Third day and not have stay'd in the grave for the third day till the next morning which yet we know he did 'T is manifest therefore that the First day of the Week did begin from the middle of the night not from the First Evening of the Seventh day And that Christ was risen very early in the morning of that First day while it was yet dark We are next to Consider how long that First day lasted After Christ was risen early in the morning while it was yet dark how early that was we cannot tell but it was in the Morning not over night he appeared first to Mary Magdalen and the Women who went to the Sepulchre they as they were directed carried news of it to the Disciples and when they were going Mat. 28. 11. the Watch came into the City and
shewed to the High-Priests the things which were done who calling a Councel gave the Souldiers Money to say His Disciples came and stole him away while they were asleep undertaking to secure them in case the Governour should come to hear it Upon this news being brought by the Women to the Disciples Two of them from the rest went to the Sepulchre to enquire into the business and brought an account of it to the rest who were Astonished at it And all this happened before the Two Disciples began their Journey to Emmaus for they discoursed of it by the way and told it to Iesus who fell into their Company Luk 24. 19 20 21 22 23 24. Now their Journey from Ierusalem to Emmaus was about Threescore Furlongs ver 13. which our Author rightly computes to be about Seven miles and an half of our miles which they Travelled on foot for 't is said they walked Mark 16. 12. and Iesus in their company Preaching to them out of Moses and the Prophets the Doctrine of Christ's Death and Resurrection When they came near to Emmaus it was towards Evening and the day far spent Luk. 24. 29. they did there abide for some time and Iesus with them continuing to Preach on the same Subject and was at length known to them by breaking of Bread ver 30. 35. After which they returned to Ierusalem and told these things to the Disciples then gathered together ver 33. By which time having now walked another Seven miles and an half we may reasonably suppose it to be pretty late at night For when they first approached to Emmaus it was then so late as that it was not thought convenient unless upon some such great occasion to Travel further ver 28. Yet after they were come back to Ierusalem Christ then appeared himself to the Disciples blessing them reproaching their unbelief confirming their Faith giving them Instructions and Commission for Preaching the Gospel and Planting the Christian Church And it was yet but the same day at evening being the First day of the Week Joh. 20. 19. on which he rose but now late at night when the doors were shut that is if I mistake not so late as that it was time to shut up doors as men use to do towards bed-time Not as if Christ came in through the Key-hole any more than did the Two Disciples that came from Emmaus or did Penetrate the doors as the Papists would have us think in favour of their Transubstantiation For they were not so shut but that they could be opened again upon occasion to let him in as they had been to let in those Two that came from Emmaus as well as to let in Peter late at night Act. 12. 16. So that from very early in the Morning while it was dark till very late night and about Mid-night was the same day the first day of the Week 'T is manifest therefore that about our Saviours time according to the Computation of the New Testament both the Jews and the Four Evangelists did reckon their days from mid-night to mid-night And if they did not so reckon Christ could not be said Mat. 12. 40. to be three days and three nights in the heart of the earth For it was Evening when Ioseph begged the Body of Iesus and later yet before he had buried it and yet this must be reckoned part of the Sixth day olse he had not been three days in the Grave or heart of the earth And I think they were so reckoned in the times of the Old Testament also Which though it be not so much to the present purpose yet if you will pardon this digression I will tell you why I think so It is I know an Opinion taken up by some and I find it is grown pretty current even amongst Learned men that the Jews in the time of the Old Testament did reckon their days from Evening to Evening whether they mean from Sun-set to Sun-set or from Six a Clock to Six a Clock I cannot tell nor perhaps are they all agreed as to that point But I take it to be a mistake which being at first taken up without sufficient ground hath since passed without further examination from hand to hand We find Exod. 12. 6. the Pass-over was to be killed in the First month on the Fourteenth day in the Evening which I think is agreed by all to be the Evening at the end of the Fourteenth day not that at the end of the Thirteenth for the next morning was the Fifteenth day which evening therefore belonged to the Fourteenth day But it is noted in the Margin of our Bibles that it is in the Hebrew between the two Evening s. You 'l ask perhaps what are those two Evenings I 'le tell you what I think they are The word Day you know is taken in a double sense Sometimes for what we call the Natural day as it is contradistinguished to night from Sun-rising to Sun-setting sometimes for what we call the Artificial day or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as to take in both day and night Our Saviour tells us there are Twelve hours in the day meaning the Natural day But in the Artificial day of which we are now speaking there be Four and Twenty hours Some please to call that the Natural day which I call the Artificial for all do not use the words in the same sense But that matters not so long as we understand one another Now by the word Evening is understood the end of the day Which as to the Natural day is at Sun-set but as to the Artificial day it is I think at Mid-night And consequently between the two Evenings is as much as to say after Sun-set and before Mid-night And this is what in our Language we commonly call the Evening which is in the Hebrew between the two Evenings that is between the end of the Natural day and the end of the Artificial day and within this time was the Passover to be Killed Rosted and Eaten Nothing of it was to remain till the Morning that is not after Mid-night for as soon as Mid-night is past Morning begins And within this time all Leaven was to be put away that is before the Mid-night of the Fourteenth day Which is so fair an account of it as that we need not scruple to embrace it And it was the Fifteenth day that was the first day of the Feast of Unlevened bread all Leven being put away before Mid-night and this Fifteenth day was to be kept as a Sabbath and a Holy Feast to the Lord ver 14. on what ever day of the Week it chanced to fall And so was the One and Twentieth day which was the last of those Seven days Seven days shall ye eat Unleavened bread even the first day ye shall put away or shall have put away leaven out of your house And in the First day there shall be an Holy Convocation and in the Seventh day there shall be an Holy
the Feast of Unleavened Bread For though it were the fourteenth day at evening yet it was the fourteenth day not the fifteenth And Luke 23. 54. the evening after our Saviours Crucifixion on the sixth day when it was late at night as was shewed before and must be according to the story of what had been done before that time was yet but the preparation not the Sabbath the Seventh day being not yet begun For so we have it it was the preparation and the Sabbath drew on And the Women were then preparing their Spices and Oyntments yet rested the Sabbath day according to the Commandment So that the Sabbath day was not yet begun nor was it ended when the evening of the next day began but on the morning of the day following as was shewed above And as we shewed at large before the first day of the Week on which Christ rose began very early in the morning while it was dark and continued the same day till very late at night And this is the constant Language of the New Testament every where So that when the Congregation of Christians Acts 20. 7. did on the first day of the week assemble to break Bread and Paul Preached to them continuing his Sermon till Mid-night this must needs be on what we call Sunday and the morning following was Munday morning not Sunday morning as this Author would have it 'T is manifest therefore that there was a Religious Assembly of the Christian Congregation at Troas on the First day of the Week for celebration of the Lords Supper and Preaching and Paul with them Which I take to be the celebration of a Christian Sabbath However this he says is but One Instance True this is but one But we have heard of more before and shall hear of more by and by But this one is more than he can shew for more than Two Thousand Five Hundred Years from God's resting on the Seventh day Gen. 2. 3. till after Israel was come out of Egypt Ex. 16. during which time he would have us think the Seventh-day Sabbath was constantly observed And if he could shew any one such instance of Enoch Noah Abraham or other where such a Religious Assembly for the Worship of God was held on the seventh day in course from the Creation he would think his point well proved though no more were said of it than is of this Whereas now as to the time from thence to the Floud he brings no other proof but that Abel and Enoch and Noah were good men as no doubt they were and therefore it is to be presumed they kept a Sabbath and that upon the seventh day Which is to beg the question not to prove it From thence till Israels going into Egypt all that he brings to prove this matter of fact is but that of Gen. 13. 6. where speaking of Abram and Lot with the multitude of their Cattel it is said the land was not able to bear them that they might Dwell together for their substance was great so that they could not Dwell together and there was a strife between the Herd-men of Abrams Cattle and the Herd-men of Lots Cattle c. They could not Dwell together that is saith he they could not Rest together that is they could not keep a Sabbath together therefore he concludes they did use to keep a sabbath and that Sabbath was the seventh day in course from the Creation And is not this a goodly proof I should think if he would put a stress on the word Rest it should rather signify they could not live quietly together without their herd-mens quarrelling about their Pasture for so it follows in the next words there was a strife between their herds-men From thence till after their coming out of Egypt he brings no other proof but that of Ex. 5. 4 5. Where when Moses and Aaron had been pressing Pharaoh to let Israel go three days Iourney into the Wilderness to keep a Feast and Sacrifice to the Lord their God Pharaoh replies Wherefore do ye Lett or hinder the People from their Work you make them rest from their Burdens or you take them off from their Work that is says he you make them keep a Sabbath For the Word or Verb there Translated you make them Rest is he tells us a derivative from another Verb which signifies to Rest from which Verb the word Sabbath is also derived They did therefore Rest saith he that is keep a Sabbath and that Sabbath was every Week and it was on the seventh day in course from the Creation Alas how little do either or both of these places prove of what he would have to be granted him thence He tells us sometimes there were other Sabbaths besides that of the seventh day I am sure there were other Restings If Moses and Aaron had desired Pharaoh to excuse them from their Work one day in seven that on such day they might serve the Lord their God it would have looked like an Argument But when it is to go three days into the Wilderness to keep a Feast to the Lord what is this to a Weekly Sabbath This Seventh-day sabbath so runs in the mind of this Author that if any where he can lay hold of the word Rest it must presently prove a seventh-day-Seventh-day-sabbath Else who would have thought that because Abram and Lot could not dwell quietly together therefore they must needs keep a Sabbath and that upon the seventh day and in course from the Creation And the like of the Israelites in Egypt because Moses and Aaron are said to hinder them from their work Therefore they did constantly keep a weekly Sabbath and that upon the seventh day in course from the Creation He might have to better purpose alleged Pharaoh's seven fat kine and seven lean ones and the seven full Ears of Corn and seven empty for here we have the number seven signalized only these were Seven Years not Seven Days and the like of Nebuchadnezzar's being seven years turned out to the Beasts of the field Dan. 4. 25 32 33. Or that of the Clean Beasts and Fowls coming into the Ark by sevens Gen. 7. 2 3. But what is more to his purpose and which he should not have missed is that of Gen. 7. 4. and Gen. 8. 10 12. where we have the interval of seven days particularly mentioned For yet seven days and I will cause it to rain upon the Earth c. Chap. 7. 4. where God gives to Noah just a Weeks warning of the time when the Floud should begin during which interval if those days were Sabbath days he might remove himself and what was necessary into the Ark before the next Sabbath And toward the end of the Floud Noah sends out the Dove Chap. 8. 8. And he staid seven days and again sent forth the Dove ver 10. And he staid yet other seven days and sent forth the Dove c. ver 12. Where we have the Dove sent out three
will say some what to it Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be good Greek or no as to the common analogy of that Tongue or what is the reason of that Syntax I need not trouble my self to enquire because it is nothing to the purpose for we are not inquiring whether it be good Greek but what it here signifies There are I presume in all Languages by negligence or corruption some harsh expressions as to the analogy of the Language which yet are allowable by common usage and well enough understood He would think it perhaps a little harsh to say in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Latine tres decimum quatuor decimum for what we say in English thirteenth fourteenth yet so they speak And somewhat harsh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2. 26. Rev. 3. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 3. 12. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet so it is And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet so we find it Rev. 1. 4. And many such may be shewed In Latine idcirco quocirca posthac quapropter controvertor paterfamilias omne genus homines Aethiops albus dentes pridie catendas and many more are scarce to be accounted for as regular save that they are so used but because they are so used they are accounted elegant enough In English Methinks for I think three pound ten shillings for three pounds c. three foot nine inches many a one a few Pottage and the like are scarce regular yet are so used When a Merchant marks his Parcels and so calls them number one number two c. he means first and second So in the Year of our Lord one thousand six hundred and ninety one One thousand six hundred ninety two is commonly said when yet we mean ninety first ninety second so one a clock two a clock for the first and second hour after Twelve And other the like cases where the Cardinal number is put for the Ordinal As it is also in Gen. 1. The evening and morning were jom echad day one which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth there signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet no wise man will cavil as to the sense of such expressions what ever they may do as to the Grammatical construction when we know what is meant by them So here 't is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify one in common construction but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth never signify other than the first of the week either in the New Testament or any where else not any day of the week any more than one a clock doth signify any other hour than the first after twelve When a thing is said to be done at one a clock he that shall object this may be any hour for every hour is one would be laugh'd at And when a Merchant bids his Prentice bring him number one if he bring him what else he pleases because every number is number one or one number he deserves to be knockt Now when every one knows who understands any thing of this nature that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proper name of that day which is next after the Iewish Sabbath as much as one a clock is the proper name of that hour which is next after Twelve it must either be great ignorance or somewhat worse so to object I appeal to himself whether ever he met with that name in any Author in any other sense He seems to take it very unkindly pag. 66. of those who should think that by son of man should be meant an ordinary Man in Mar. 2. 27 28. The Sabbath was made for Man and not Man for the Sabbath Therefore the Son of Man is Lord also of the Sabbath Where I think it is plain that in the former verse the Sabbath was made for Man c. it is manifestly spoken of ordinary Men. And though in the latter verse the Son of Man is Lord also of the Sabbath by Son of Man I suppose is meant Christ yet is that Title given also to ordinary Men elsewhere very often As Iob 25. 6. How much less Man who is a Worm and the Son of Man which is a Worm And Isai. 51. 12. Who art thou that shouldst be afraid of a Man that shall dy and of the Son of Man which shall be made as Grass So Ps. 8. 4. What is Man that thou art mindful of him and the Son of Man that thou visitest him And to the same purpose Ps. 144. 3. And to name no more in the Book of Ezekiel the Prophet Ezekiel is in that one Book called Son of Man oftener than Christ is so called in the whole Bible And if we would argue as he doth we might plausiby object It might be so meant here though I think it is not But he cannot shew that ever the Iewish Sabbath was called the Lords day however he thinks it might have been nor though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be Greek for One that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ever used for other than the first day of the week or the next after the Jewish Sabbath Nor doth he think it Such trifling to give it no harder name may do well enough in Drollery or Burlesque but not in a plain honest Enquiry But if he would be curious as to the Phrase 't is plain enough that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not properly the Genitive case governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For then it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the Neuter Gender And 't is a mistake therefore when p. 58. he renders it by One of the Sabbaths as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't is governed rather of some Praeposition or Particle understood as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like and then as in Latin pridie calendas that is pâ—ioâ— dies ante calendas is the next day before the Calends so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the next day after the Sabbath The full construction is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is one day after the Sabbath which being the proper Name of a day cannot be meant of any other but the Next day after 'T is certain therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of the Week or the first day after the Iewish Sabbath was from the Resurrection of Christ and after eminently signalized as a day of special Observation 'T was honoured with Christs Resurrection on that day with his first appearance to Mary Magdalen and the other Women then to the Two Disciples going to Emmaus and his Religious Assembling with them there after that to the Disciples at Ierusalem and assembling with them the same day and
cases than in all other Prudential Acts. So when the Fourth Commandment requires us to keep holy the Sabath-day it may yet in many cases depend much upon Prudence or Humane Laws which day shall be reputed the Sabbath And if this Author tell us it must be the Seventh in course from the Creation We are never a whit the nearer For though he take great pleasure on all occasions to exclaim against Tradition yet he must admit a great deal of Tradition to intervene before he can prove this or that day to be a Seventh in course from the Creation I am apt to think also that when he hath well consider'd the case of Sr. Francis Drake and many more since that time who sailing round the world as he did have lost a day he will come to one of these two Resolutions Either that when he comes back to England he must continue to call that Saturday which on his account was so and then his Saturday-Sabbath will be the same with our Sunday Or else that his account must be somewhere rectified in his Voyage by skipping a day and then and there beginning to call Sunday what just before he was to call Saturday Now because there is nothing in Nature to determine where this must be nor is there any thing of divine Institution that I know of to determine where it shall be It seems to me to be Prudential or most rational if nothing intervene to counterbalance it to be at what we call the first Meridian from whence we reckon the Degrees of Longitude East-ward 1 2 3 c. and so onward till we come round to 360 at the same Meridian again and thence begin to reckon onward 1 2 3 c. as before for another round This first Meridian in Ptolemy's time was accounted to be about the Western part of the African shore as being the most Western part of the World then known Of later times Geographers have been pleased to remove it more West about the Islands called Azores or the Flemish Islands But all agree to place it between our Continent and that of America And if from that Meridian from whence we reckon the beginning of Longitude we reckon also the beginning of Days then the last of Saturday must there end and the first of Sunday must there begin And therefore at that Meridian the sailers round the World should rectify their account calling it Saturday on the one side of it and Sunday on the other that being the latest of Saturday and the soonest of Sunday He will tell me perhaps that by this account if We keep our Sabbath on Sunday those in New-England must be said to keep theirs on Monday as being on the other side of that Meridian And 't is true it would so follow And therefore I did interpose if nothing else do intervene to counterbalance it And this is what I did at first intimate as disputable whether we and they in New-England are to be said to keep our Sabbath on the same day But it is the same case as to the whole Continent of America And the same resolution will reach all And therefore the thing being once settled by the common consent of all I would by no means advise to change the day For the placing the first Meridian is purely Arbitrary It might as well have been placed beyond America if men had so pleased and that America had been known in Ptolemy's time as on this side And we might have numbred our Degrees of Longitude Westward as now we do Eastward And may be so reputed now if men so please as it is now reputed about 10 or 15 degrees more to the Westward than it was in Ptolemy's days And it is purely Arbitrary where to begin to change the name of the day which is to be so called whether at the First Meridian or else-where And consequently 't is purely Arbitrary or Discretional whether in America such day shall be called Sunday or Monday There is nothing in the fourth Commandment nor in the Word of God to determine it But it so happening that America hath been peopled from Europe traveling Westward from hence without taking notice that we cross the first Meridian we have reckoned the days and so named them according as they appeared to those upon their Voyage who went thither Whereas if it had been peopled I mean as to the Christians there from Asia and the East-Indies by people coming thence to the other side of America what there is now called Sunday would for the like reason have been called Monday and the Fourth Commandment equally observed either way And upon a like account Christians in the East-Indies and in China and Iapan traveling Eastward from hence thither do call their days there according as they appeared to fall out to them in the course of their Voyage Now 't is true that some part of the day which we here call Sunday is coincident with some part of what is so called in Iapan and also some part of our Sunday though not the same part is coincident with part of theirs in America But very little of theirs in the East of Iapan with theirs in the West of America About Eleven a clock at night in the one or yet later before it begins to be one a clock in the morning in the other scarce an hour in common according to our ancient Maps Our later Maps make it somewhat more as if it might be Ten at night in the one when it begins to be Two in the morning at the other Yet these pass for the same sunday And 't is well enough so to reckon But it is Prudentially so Because the chief Trade and intercourse of America is with Europe not with Asia And therefore it is considered as lying West from Europe rather than as East from Iapan And accordingly it is so placed in our Maps And though we continue to reckon our Longitude as from a Meridian between Us and America yet the account of our days we begin as from a Meridian beyond it between America and Asia Which is not said to raise new scruples as if I would advise an alteration of a received computation which is well enough as it is and I know not how to mend it But to shew there is an unavoidable Necessity of leaving much to Prudential considerations What day shall be reputed sunday and what the sabbath in this or that place And therefore it cannot reasonably be thought the design of the fourth Commandment to confine us to such Circumstantial Niceties which do not at all influence the substantials of Worship The fourth Commandment requires the seventh day of Holy Rest after six days of ordinary Labour But of a Seventh day in course from the Creation to be so observed it saith nothing Nor is it possible for us to know The Iews observed a seventh day in course from the first raining of Manna but I do not know how that concerns us or if it did how we shall know which is that day for this Gentleman will not allow Tradition to be a good proof We observe a seventh day in course from what we think the Apostles did observe If we mistake our reckoning which I think we do not it is not a Culpable Ignorance for it is according to the best Light we have This day we are in possession of and the Christian Church hath so been for many Hundred years And he that would dispossess us of it must shew a better Title The old rule is Possidentis potior est ratio To change meerly for change sake is Foolish If he would lay a Divine Necessity on us to observe the Iewish Sabbath from the first raining of Manna if at least that be the day by them observed in our Saviours time he must make it clear to us which is that day by a better argument if he can than Tradition And that we are of necessity obliged to that day which was himself acknowledges a distinctive sign of them from other Nations as Circumcision also was And if this distinctive mark when the partition wall is broken down do as much cease as that did 'T is as truly superstition now to put a necessity upon it as upon Circumcision Which though the Apostles would for a while permit to the Jews to whom it had once been a Law till they should be better satisfied Yet would by no means allow to the Gentiles to whom it had not before been a Law And I think the case is just the same of the Iewish Sabbath as contradistinguished to the Lords day I am Yours c. FINIS
times just at seven days distance And how do we know but that these three days were three Sabbath days Which though it be not a conclusive Argument is better than any that he brings For here we have three Intervals of seven days in these two Chapters But if a Weekly Sabbath were then kept 't is very strange that we should have no intimation of any such thing in the books of Moses before Israel's coming out of Egypt And much more that there is nothing of it in the Book of Iob. And that none of his friends amongst the many charges they bring against him should never object his Neglect of the Sabbath or want of due observance thereof Which being so plausible an objection it seems more likely that a Sabbath was not then wont to be observed for which he hath so very little to shew And by what we have Iob 1. 4. It should seem that Iob's Seven Sons kept Feasting each in his own day for Seven days together without any mention of a Sabbath intervening Nor was it a Religious Feast but a Feast of mirth and jollity such as made Iob suspicious lest they might sin and curse God in their heart v. 5. And therefore he offer'd propitiatory Sacrifices for them continually or as the Margin tells us it is in the Hebrew all the days that is every of these Seven days As little a matter will serve his turn to prove p. 43. that Christs Ascension was and his coming to Iudgment is to be on a Saturday or Seventh-day-Sabbath Because it is said Acts 1. 12. that Mount Olivet whence he ascended is from Ierusalem a Sabbath-days Iourney But he tells us that by no account that he can make can he assign the Ascension on the First day No more can I. But what then Well! But why upon a Saturday rather than a Sunday Because he observes that after Christ's Ascension from Mount Olivet it is said Then they returned to Ierusalem from Mount Olivet which is from Ierusalem a Sabbath-days Iourney Well! what of this He cannot see why it was expresly said that it was but a Sabbath-days Iourney from Ierusalem but because it was the Sabbath-day Perhaps I may shew him another reason as likely as it If the word then do not there signify the same day but only at large after his Ascension this is nothing to the purpose But admitting that by then be meant the same day the connexion runs fairly thus After his Ascension they returned from thence to Ierusalem the same day for it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a little way off about a Sabbath days Iourney Which I think is a fair account of the place Especially since we know otherwise that it was not upon 〈…〉 Account as he speaks will serve as well for the one as for the other But indeed for neither But how doth this concern his Coming to Iudgment Yes Because it is there said ver 11. He shall come in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ye have seen him go into Heaven And because this Author fansies he did Ascend on a Sabbath day therefore he fansies also he shall on a Sabbath day come again I see a Weak Argument with a strong Fansy will go far But to prove his Ascension to be on the Sabbath besides this of a Sabbath-days Journey he adds further That Christ and his Disciples were then Assembled and that Christ Preached Well! And why may we not as well conclude that the day of his Resurrection was also a Sabbath For Christ and his Disciples were then assembled first at Emmaus and then at Ierusalem and Christ did then also at both places Preach to them and the substance of his Preaching was much the same as will appear by comparing Luk 24. with Acts 1. and did then also Celebrate the Lords Supper And eight days after Christ was again Assembled with the Disciples and Preached to them on the same day of the Week If Christs Presence and Preaching will prove the Ascension day to be a Sabbath why should it not as well prove the Resurrection day to be a Sabbath the onely difference is That he thinks serves his turn But this makes against him And why should it not also be thought a Sabbath Acts 20. For Paul and the Disciples were then Assembled and they were assembled to break Bread and Paul there Preached to them And all these Assemblies were on the first day of the Week And they seem to me a much stronger proof of the First day the day of his Resurrection being a Sabbath than that the Ascension day was so And the Preaching which our Author here mentions as on the day of Ascension seems to me rather to have been on that of the Resurrection For St. Luke in the beginning of this Chapter of Acts 1. seems to give a short repetition of what himself had delivered more at large Luk. 24. And gives an account not only of what happened on the day of Ascension though he close with it but of what happened during the forty days from his Resurrection to that time And this Preaching I take to be that mentioned Luke 24. on the day of his Resurrection But after all this is but a Whimsey what he tells us of Christs Ascension on a Seventh-day-Sabbath For 't is very plain that his Ascension was neither on a seventh day nor on a first but on a fifth day of the Week For 't is plainly said Acts 1. 3. That he shewed himself alive after his Passion being seen of them Forty days that is he was seen of them at times not constantly for the space of Fourty days whereof that of his Resurrection was the first and that of his Ascension was the last And if that were Sunday this must be Thursday He may tell it upon his fingers as he speaks p. 5. if he please But though our Saviours Ascension was not on the seventh day of the Week in observance of the Seventh-day Sabbath or in confirmation thereof Yet the mission of the Holy Ghost according as on the First day of the Week the day of his Resurrection he had promised Luk 24. 49. was on the first day of the Week fulfilled also as appears Acts 2. When the day of Pentecost was fully come that is the Fiftieth day for so Pentecost signifieth in Greek they were all with one accord in one place that is they were unanimously assembled and suddenly there came a sound from Heaven as of a rushing mighty Wind and filled the house where they were sitting And there appeared to them cloven tongues like as of fire and it sat upon each of them that is at least upon each of the Apostles and they were all filled with the Holy Ghost and began to speak with other Tongues as the Spirit gave them utterance Which I take to be a further instance if our Author will not allow it to be called a Sabbath at lest of a Religious Assembly for the Worship of God
the Worship and as Prudentials so to be managed as in all other actions as may with Decency and Convenience best advance the spiritual Worship and may be varied according as the diversity of times and places may require Not to lay the Weight of Divine Institution upon such little things As if because Paul Kneeled down and Prayed Act. 20. 36. therefore it were unlawful to use any other Gesture in Praying Or as if because Christ bids when thou Prayest enter into thy Closet and shut the door Mat. 6. 6. therefore we may not pray in the Chamber Parlour Dining-Room or Chappel Or because Christ did Celebrate the Lords Supper at Night in an Upper-room to Men onely and but Twelve and to those Sitting or Lying therefore we may not do it at Noon or Morning in a Low-room to Women as well as Men in greater Numbers or in some other Gesture For though such Circumstances may be Lawful and sometimes Advisable when convenient yet to put a Religious Necessity upon them as of Divine Institution looks like a piece of Superstition And if we consider seriously how great a mischief many times some needless Scruples do create to the Church of God how great a matter a little fire kindles and how great hindrance to real Piety it might justly make us wary how we add Fewel to such a Flame and rather bear with some things we think amiss but may perhaps not be so than by attempting to remove a suppos'd Evil create a greater Mischief As to the present point in question I have said so much upon the whole as I think might satisfy the Gentleman if he well consider it Yet I know when men have once espoused a notion of which they are fond and have so long pored upon it as to rivet it in their mind catching at every little thing that may seem to favour it and slighting whatever makes against it as we find our Author doth very often And that hardly any thing can be said so plain as that there be nothing to be cavilled at by one who is minded so to do And that when God hath declared his will as plainly as he thinks fit to do if men will not be contented with reasonable evidence he is not obliged to gratify their humours When I say we consider this It looks somewhat like what Solomon tells us Prov. 18. 19. of a Brother offended harder to be won than a strong City and I must leave the success to God who so teacheth as none like him He remits us to two Writers on this Subject in defense of the Christian Sabbath Mr. Shepheard and Mr. Hughs whom I have not read nor have them at hand and Two others whom he names not nor know I well whom he means for more than two have since written who he thinks do tacitly retract somewhat that those before had granted And divers 〈◊〉 have written on this Subject though I have scarce consulted any of them And particularly I have not seen what is written by Dr. Young or Mr. Warren whom I find cited in a late Book of G. T. which came out since this was Written and part of it printed It is very possible that some of those may have said much of what I now say or that I may now say somewhat of what they have said before But in this there is no hurt If in some particulars I vary from some of them it is not because I slight them or out of a desire to contradict them but freely to speak my own thoughts as they do theirs Nor is it to be expected that all Writers on the same Subject should agree in every particular Nor is he to make advantage of it For p. 3. he owns it is so also with those who are for the seventh day But as to the main I presume we do well enough agree I have been a great deal longer than I did intend when I first began to write I shall give you a brief Summe of what I have said to this purpose as to both Questions For the Question is double though it seem to be but one First concerning the Iewish Sabbath Whether that be Antiquated and at an end Secondly concerning the Christian Sabbath Whether there be sufficient ground for this to succeed in the place thereof As to the first I agree with him in many things which he prosecutes at large though not peculiar to his Question As That Our Lord Iesus Christ is God that he is the Lord Iehovah the God who made the World who rested the seventh day who brought Israel out of Egypt and gave the Law on Mount Sinai For there is no other God But this I say he did as God in Union with the Father and Holy Ghost not as Christ God and Man our Mediator and Redeemer For he was not then Man nor was there occasion of a Mediator and Redeemer before the fall I agree also that the Decalogue or Ten Commandments is Obligatory to us Gentiles as being for the substance of it a Law before it was so delivered on Mount Sinai And that the Fourth Commandment concerning the Sabbath is one of them which requires after six days of Labour the seventh day to be a Sabbath or day of Holy Rest. And our Christian Sabbath is such But it doth not say the seventh in course from the Creation nor doth it appear that the Iewish Sabbath was such but rather the Seventh day from the first raining of Manna I do agree also that God himself did rest on the Seventh day from the Creation Gen. 2. that is He did cease to Create But I do not there find that Man did so rest or that there was any express command for him so to do on that day much less for ever after on every Seventh day in course from the Creation How much may be thought to be implyed in those words he blessed and sanctified it I will not dispute However it is but by Implication not by any express command such as our Author demands for the Christian Sabbath Nor do I find that ever it was observed by Man till after the Israelites coming out of Egypt or expresly commanded so to be Nor do I find that any other Nation beside the Jews did anciently so much as divide their time by Weeks Since the times of Christianity they have But that they did so long before that time I do not find I do agree also that after Israels coming out of Egypt they did observe a Sabbath Exod. 16. But it was from a new command at Marah or Elim which appeared New to them not a continuation of a constant practise and it was from a new beginning the Seventh day from the first raining of Manna and as a distinctive sign or token of Gods being their God in a special manner as contradistir guished to other nations as himself owns p. 26. and 28. and as a memorial of their Refreshing after their Bondage and Labour in Egypt and feeding