2. Thô Adam rested or rather abstained from Work on God's Sabbath before he had passed six working days that he might perform his moral Worship to God before he dressed the Garden or meddled in his own Affairs and praise him for the Lordship he had received over the Creatures which God had made and so with respect to the chief Moral end for which the Sabbath was first made for Man it might have properly been called the first day Sabbath throughout all Generations yet seeing God had also designed the Sabbath to be a figure of a greater rest in the seventh thousand years of the World Heb. 4.3.10 Rev. 20.4 5 7. as it is believed by many Christians it therefore could not have been so glorious a Type if it had been delivered to us under the name of the First day So that the Sabbath-day was appointed in the name of the seventh day not to deny Adam's Moral Obedience in keeping his first day Sabbath before his six working days to be a pattern to his posterity or that Adams first Sabbath could not properly be called afterwards successively Mans first days Sabbath but because the seventh day of God's Rest and so considered as after Mans six working days did better suit the Memorial of God's Creation and Rest and the Typical uses of the Sabbath day 3. The Sabbath was commanded in the Name of the seventh day and not of the first because tho God abstained from Work before the Creation yet it could not be said he Rested Ceased or Abstained from Work a day before a Day was made or there was time measured by a day So that the necessity of Nature placed Gods Sabbath after his Creation days but there was not the like necessity that Adam should have his Sabbath before his six working days and therefore seeing that God sanctified the seventh day on which he ceased from his Works of Creation with respect to Man that Man should abstain from his Work to Worship him Mal. 3.6 Isal 40.28 Heb. 13.8 and not because that God himself had need of rest for he fainteth not nor is weary neither is the most high changeable or subject to accidents in his Nature Then the seventh-day Sabbath bore this Name from the Necessity of Nature in Gods Example of measuring time more than from its proper Nature immediate End and principal Use to Man for in all these respects Adams first Sabbath was his first days Sabbath 4. The Sabbath was expresly sanctified in Gen. 2.2 3. and in the fourth Command in these Words the seventh day and not a seventh day to preserve the constant Order of our six Working days together and that men should not choose any one day in the Week and at their own Pleasures alter the Sabbath to any different day as to the first day in one Week and the second or third c. in the Weeks following so as they keep one or a day in seven in every Week Moreover it is not said a but the seventh-day to prevent Mens Alteration of it to any other day than what we have a Pattern for in the Holy Scriptures that as it was to bind Adam and others after him to the Observation of the seventh-day successively after his first days Sabbath without Alteration so it was to oblige Israel to keep the seventh-day Sabbath successively after their first Sabbath in the Wilderness without a change and to tye us that forasmuch as the Jewish seventh-day Sabbath is abrogated in the New Testament as you may see afterwards in this Treatise and that we have a Pattern left us to observe the first day of the Jewish Week that from thence we should keep our Christian Sabbath successively on the seventh-day after its first taking place by the abolishing of the Jewish Sabbath in the New Testament without Alteration Colos 2.16 17 as Adam and the Israelits did after their first days Sabbath which if the Sabbath in Gen. 2.2 3. and in the fourth Command had been sanctified in the express Words of a seventh-day and not of the seventh-day it might have occasioned Doubts and Confusions about the Observation of the aforesaid several Sabbaths but it being expresly commanded in these Words the seventh-day it does signifie the Mind of God so clearly as both to prevent such Confusions and yet to preserve the Moral Law in the Fourth Commandment unviolated under the change that hath been made of the Sabbath SECT VII HEre I shall prove both from the Holy Scriptures and the Course and Necessity of Nature that the Jewish seventh-day Sabbath is Ceremonial and not Morally binding to all Nations And 1. This appeareth in that it was not only a sign to Israel as our Gospel Sabbath considered as the seventh-day is to us that in six days the Lord made Heaven and Earth Exod. 31.13 14 15 16 17. and on the seventh-day he rested but it was also a Sign and a Covenant throughout their Generations that they should remember that Israel was a Servant in the Land of Egypt and that the Lord their God brought them out thence through a Mighty hand and by a stretched out Arm Deut. 5.15 Therefore saith Moses the Lord their God commanded them to keep the Sabbath-day So then as their Sabbath was a Sign of their deliverance out of Egypt with respect to their Beginning and Ending of it from Evening to Evening thereby to suit their other new days Beginning from their first Passover Evening and so to keep that deliverance in fresher Memory it is Ceremonial and ceaseth as other Sabbaths and Memorials of that Deliverance have done by the coming of Jesus Christ 2. The old Jewish seventh-day Sabbath is proved to be Ceremonial by the Apostles Words Col. 2.16 17. Let no Man therefore judge you in Meat or in Drink or in respect of an Holy-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part of a Feast or of the New Moon or of the Sabbath-days Which are a shadow of things to come but the Body is of Christ For as the Holy-day or Feast-days New Moon and Sabbaths herein mentioned must be taken for those written by Moses and given to Israel because those only and not the Heathen Idolatrous Holy-days were given of God as Types and Shadows of good things to come so the Sabbath-days there distinctly expressed from other Holy-days appointed for the Observation of Israel must be taken for their weekly seventh-days Sabbath and the two Verses plainly comprehends all their Sabbaths and Holy-days to be but Shadows of Things to come But saith the Text the Body is of Christ Object But some do say the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sabbaths here ought to be rendred Weeks as the same Greek Word is rendred John 20.19 Luke 24.1 Mark 16.2 Matth. 28.1 Answer The Word Sabbath in Greek Sabbaton used in those places is not there translated Week for any other Reason than because it was customary to call the days of the Week the days of the
in the Gospel to the Ministration of Death in the Law and he telleth us that the Glory of the Ministration of Death had no Glory in respect to the Ministration of Righteousness that excelleth it in Glory So that that which was to be done away does not appear to be the binding quality of the Ten Commandments as a Rule of Holy Life or the Commandments themselves but the Renown of their glorious manner of Ministration to Israel which is incomparable to the Revelation of the Grace of God in the Gospel with their power of final Condemnation to those that lay hold of and have an Interest in the Ministration of Righteousness by Jesus Christ Answer 3. To the Objection from Coloss 2.14 Blotting out the hand-writing of Ordinances that was against us which was contrary to us and took it out of the way nailing it to his Cross Here some may also think the Apostle hath abolished the binding quality of the Ten Commandments but it otherwise appeareth from the Reasons following And 1. I shall here recite the Dutch Annotations on this Scripture say they Having blotted out that is dashed through and expunged or wholly razed out as we speak the hand-writing which was against us the Greek word Cheirographon i. e. Hand-writing some do take here for a Writing written with Gods own hand in Tables of Stone as the Law of the Ten Commandments was Exod. 34. â— and this is by them understood of the Moral Law or of the Ten Commandments which are said to be against us in respect of their strict requiring of perfect Obedience or in default thereof by Reason of its Curse which Christ hath born for us on the Cross and delivered us from it Gal. 3.10 13. But seeing the Apostle here properly sets himself against the Observation of Circumcision and other Ceremonies therefore this Hand-writing is here to be understood of the Law of the Ceremonies of the old Testament which are called an Hand-writing that was against us because the same were as an Engagement or Bond of Debt whereby indeed Men daily acknowledge their Trespasses and Debts before God but notwithstanding were never discharged by the outward Performance of the same as Paul declares Heb. 10.1 As this Word Cheirographon or Hand-writing is also taken in the Greek Text Tâ—b 5.3 and 9.3 This appears also by comparing this place with Eph. 2.14 15. where this Word Hand-writing in Institutions is called the Law of Commandments in Institutions which Word Dogmasi i. e. Ordinances or Institutions is no where in Gods Word used for the Law of the Ten Commandments nor yet the Word Dogmatizes the Ver. 20. And that which is there added by Paul proves this also clearly For the Moral Law properly maketh no Enmity betwixt Jews and Gemiles seeing that is also written in Nature Rom. 2.14 but it is only the Ceremonial Law by which this Difference and Enmity betwixt these Nations is occasioned as is noted there Neither can it be well said of the Moral Law That Christ hath taken it away by his Death to free us wholly from the Observation thereof as Pauls intent here is to prove For althô we are by Christ delivered from the Curse and Rigid Observation of the Moral Law nevertheless we remain obliged to the Observation thereof as the Rule of Thankfulness which we owe unto God for our Deliverance To this I shall here add Levit. 11. Deut. 14.21 Acts 10.12 c. Rom. 14.14 Luke 15.2 John 4.9 That the Ceremonial Law was against the Gentiles as a Wall of Partition that kept them more separated from the Jews than under the Gospel Administration For 1. There was a difference in Meats that were forbidden to the Jews by the Law of Moses but were lawful for the Gentiles to eat and this did occasion some Separation of the Jews from them Deut. 7.3 Ezra 9.1 2 14 c. Chap. 10. 2. The Jews were not to take them Wives of the Heathens nor join Affinity with other Nations round about them 3. Josh 14 15. Levit. 25.25 Rom. 9.27 Gal. 3.14 17 29. The Land of Canaan was given and divided by Lot to the Children of Israel for an Inheritance and they were not to sell their Possessions for a longer time than the Year of Jubilee So that the Gentiles could not inherit the Land with them but were separated as Strangers and Sojourners 4. Dent. 14.1 2. Rom. 9.4 5. Thô according to the Election of God in the Covenant of Grace there were a remnant of literal Israel saved as the Seed of Christ yet as they were a Nation in the peculiar Covenant of Circumcision they were all accounted the Children of God above all the Nations that were upon the Earth Isa 56. in so much as the Prophet sheweth that the Sons of the Strangers who laid hold on the Righteousness to be revealed and of Gods Covenant viz. of Grace in Christ were under such Discouragements as to say The Lord hath utterly separated me from his People 2 Cor. 3.13 14 15. For the Law being such a Vail that the Children of Israel coald not stedfastly look unto the end of that which is abolished was also a Cloud on the Minds of the Gentiles tho the Lord was pleased to inlighten a Remnant of them so as to discern his Grace in Christ through that shadowy Dispensation But the Knowledge of the Oracles of God which the Elect then sought after amongst the Jews now since the breaking down of the middle Wall of Partition Math. 28.19 is sent by Christs Commission and more clearly opened and revealed by the Ministry of the Gospel to all Nations Ephes 3.4 5 6 7 8. That the Gentiles should be fellow-heirs and of the same Body and partakers of the Promise in Christ by the Gospel So that the Legal Covenant or Hand-writing of Ceremonial Ordinances mentioned in the Text thô it was neither a Bar against the Proselyting of the Gentiles if they would to the Jews Religion nor did so blind their Minds as to hinder a Remnant of them from laying hold on Christ by Faith yet as it added nothing simply of it self to the Salvation of their Souls by reason they could attain the Knowledge of the Oracles of God without putting themselves absolutely under the Covenant of Circumcision therefore it was a means to keep them out of the Visible Church-state and was such a Wall of Partition and Vail upon their Understandings as in great measure did hide the Mystery of Christ Which the Apostle saith in other Ages was not made known unto the Sons of Men as it is now revealed unto his Holy Apostles and Prophets by the Spirit Whereof saith he I was made a Minister that I should preach among the Gentiles the unsearchable Riches of Christ Object 3. A Jew Travelling from Canaan Westward round the World pieceth every day in length but loseth in the Compass of the whole Globe a day in Tale so that when
XIII Sheweth the ancient Observation of the first day of the Week called Sunday by the Heathens And that there is greater Reason to believe it is rather than the Jewish Sabbath the Old seventh-day Sabbath from the Creation tho' neither the one nor the other can be assured of the same Page 47. Sect. XIV Containeth a brief Discourse shewing wherein our first day Sabbath answers the Pattern of Adams Sabbath better than the Jewish Sabbath doth Page 50. And also sheweth the time of Day when our Christian Sabbath should begin and the Reasons why we had no Positive Command left us in the New Testament to observe the first day of the Week a Sabbath Page 52 c. With a Discourse of the Morality of Adams Pattern Page 56. And of Gods accepting the first of Time Page 58. Lastly Answers to the Chiefest Objections made against our keeping the first day Sabbath A TRACT ON THE Sabbath-Day WHEREIN The keeping of the First Day of the Week a Sabbath is justified by an Institution of God and a double Example contained in the Old and New Testament THAT we have both a Precept and a double Example to justifie the keeping of the first day of the week a Sabbath I have here to produce from the Holy Scriptures The Precept is in the Fourth Commandment founded on God's first sanctifying the Sabbath-day and we have the Example of Christs Disciples with the primitive Gospel Churches in the New Testament and of Adam to his Posterity all which I shall prove and explain as followeth SECT I. First That the Reader may not be under any mistake about the use I make of the word Moral throughout this Treatise I shall here acquaint him that in its self it belongeth to Manners Civility or Behaviour properly to the Actions of Man only as he is Man And so by some the Moral Law is taken for the Law Light or Instinct of Nature which Adam had in the State of Innocency which altho this be true yet I also make a larger use of the word For as no Man knoweth by Nature the extent of Adams light in all particulars for his Obedience when he was in Innocency and therefore cannot describe the whole of that Law of Nature And as I suppose the prohibition to him not to eat of the Tree of Knowledge of Good and Evil will not be deny'd by any to have been binding for all his posterity as Men so we must have recourse to Divine Revelation for the better understanding our Moral and universal Duty to God since the Law of Nature is so much obliterated in us through the fall And therefore because of the darkness and depravity of our Minds we have the substance of the Law of Nature given to us in written Precents which may be called Moral as they are not Ceremonial but perpetually and universally binding to all Men for their Obedience unto God and also Institutions by Divine Revelation as being now a more full discovery to us of the Mind of God first implanted in our innocent Parents than we retain in our Natures or can recover in our fall So that when I speak of the Moral Law or of Morality it must be taken as the Adjunct Matter governs it in either sence of the Law or Light of Nature alone in the State of Innocency or contained in those transcribed Precepts of the Ten Commandments as the substance thereof in general Heads and in those other Precepts that morally do explain them which I shall only take notice of wherein I am concerned and not collect and reserr them all to their proper Heads In brief I use the word Moral in common to those things that are of universal and perpetual Concern to all Mankind for their Obedience to God as their Creator For as to the case before us seeing it s said that God blessed the seventh day and sanctified it We cannot say that Adam by his pure Light of Nature alone knew that it was meetest to have but six working days and no less as 5 7 or 8 together to one Sabbath but that from God's Example revealed to him the light of Adams Nature told him that it was most meet for him to divide his time like his Creator and so it became the Moral Duty of Men as Men to have no more nor less than six working or common days to one Sabbath SECT II. TO proceed on the Subject Matter of this Treatise I shall here recite the first Foundation Scripture for keeping the seventh day Sabbath as a boundary to six working days and briefly Note something of the Nature and Quality of the Text Gen. 2.2 3. And on the seventh day God ended his work which he had made and he rested on the seventh day from all his work which he had made And God blessed the seventh day and sanctified it because that in it he had rested from all his work which God created and made It is here said God blessed the seventh day and sanctified it that is he made it a happy and holy day by setting it apart from common use for Man to worship him and he appointed it to be a rest for Adam by Revelation as he did that he should not eat of the Tree of Knowledge of Good and Evil for otherwise Adam could not by his Light of Nature alone know the time which had passed before he was Created nor could he understand the Mind of God as it was in God himself and therefore the knowledge Adam had of God's sanctifying the seventh day Sabbath was by Supernatural Revelation to him And this I presume none will deny for a time for Man to abstain or rest from his own business to exert his solemn Worship to God is morally implanted in the Heart of Man by Nature and surely God did not conceal from Adam the meetest time when he sanctified the first seventh day of the World for that end Besides before that God had formed Eve Gen. 2.7.8 15. he put Adam into the Garden of Eden to dress it and to keep it and therefore Adam being appointed to do this business he might have applyed himself thereto immediately after Eve was formed and brought to him if he had not received the knowledge of God's sanctifying the seventh Day yea then it had been lawful for him to have worked on God's Sabbath if it had not been revealed to him Moreover Our Saviour puts this matter clearly out of doubt because he referrs the making of the Sabbath not to the first Institution of it at the gathering of Manna in the Wilderness but to the time of God's creating Man Mark 2.27 saying The Sabbath was made for Man and not Man for the Sabbath that is the Sabbath was not first made and then Man for the sake of the Sabbath but Man was first Created and then the Sabbath was sanctified for his Happiness as the blessing of it signifieth God's bare ceasing from Work did not make it for Man but
could not conveniently see the Church in a full Assembly before their usual appointed Time on the first day of the Week Secondly Then they came together to break Bread viz to eat the Lords Supper for so the same Expression is universally understood in Acts 2.42 So that on the first day of the Week the Church of Troas Assembled to hear the Word of God and to solemnize the Ordinances of Jesus Christ which pattern together with the Example of his Disciples before mentioned and the occasion of the change of the Jewish Sabbath answering the Precept of the Moral Law founded on the first sanctifying of the Sabbath with the Observation of the first and seventh-day Sabbath by Adam is a sufficient warrant for the keeping of our first-day Sabbath there being both a Precept and a double Example that justifieth our Observation of it And this I conceive to be the same day which St. John calls the Lords day as Dr. Wallis shews See his Defence of the Christian Sabbath in Answer to Mr. Thomas Bampfield Page 48. that we have the more Reason so to presume because we find it so called by others very soon after St. Johns time as Ignatius who was not only Contemporary with him but was a Disciple or Scholar of St. John now Ignatius in his Epistle to the Magnesians even according to the genuine Edition published by Bishop Vshâ—â— out of an Ancient Manuscript not that which is justly suspected to be interpolated he doth earnestly exhort them not to Judâ—â—ze but to live as Christians not any longer observing the Jewish Sabbath but the Lords day on which Christ our Life rose again It is manifest therefore saith he as may be there further seen that within eight or ten Years after St. Johns writing the Lords day did not signifie the Jewish Sabbath but the first day of the Week on which our Saviour rose again and that it was then observed in contradistinction to the Jewish Sabbath he also adds the evidence of Justin Martyr and farther saith that Dominica or dies Dominicus hath been so used not only by the Ancient Christian Writers Ignatius Clement Ireneus Origen Tertullian c. but by the Councils and Church History all along Now this Historical Testimony of Ignatius c. that the Lords day was accounted from St. Johns time the first day of the Week is the more to be regarded seeing Mr. Bampfield in his Reply to the Doctors Book does not as I can find in the least invalidate the Reputation or any ways deny the Truth of the aforesaid History SECT XIII HEre I shall observe that the first day Sabbath which I have been treating of is asserted by many Authors to be as its Heathen Name viz. Sunday that is still in Vulgar use does witness the same successive day which the Gentiles from great Antiquity have observed as the chief day of their Week in worship to the Sun See Dr. Nath. Hâ—lmes his Essay concerning the Sabbath Chap. 7.8 9. as Dr. Hâ—lmes sheweth how anciently the Sun was worshipped Jerem. 43.12 13. He shall break also the Images of Bethshemesh which in our Marginal Notes is translated the House of the Sun that is in the Land of Egypt and the Houses of the Gods of the Egyptians shall he burn with Fire And Gen. 41.45 And â—haraoh called Josephs name Zaphnath-Paaneah and he gave him to Wife Asenath the Daughter of Potipherah Priest of On which he translates from the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priest of the City of the Sun And he citeth divers Authors as Jo. Gr. Assyr Monarch idem Biblian to shew that Nimrod having given to the Sun his greatest God the Name of Baal Nimâ—od Gen. 10.8 was the Father of Belus See Mr. Tho. Chasiâ— on the Sabbath Page 29. he afterwards assumed that Name to himself And â—elus giving to their greatest God the Sun the Name of Jove the Contract of Jâ—lâ—vah the said Belus afterwards took that Name to himself and was called Jove Bel. I shall add that the Sâ—â—â— and Moon and the Host of Heaven were worshipped by the Gentiles before Israels coming out of Egypt as seemeth by the strict command given to them and the Penalty of Death to any Man or Woman that should worship the Sun and Moon Deut. 17.2 See Mr. Tho. Chasie on the Sabbath Chap. 15. 3 c. Also Mr. Chafie proves from divers Authors that the Heathens did of old Worship the Sun and that the weekly day to wit the seventh-day of every Week with the Gentiles which they call the day of the Sun or Sunday was the very same day which we call the Lords day Moreover Mr. Tho. Bampfield in his Reply to Doctor Walles page 56 57. saith That Mr. Chafie tells us page 40. That to take off the Israelites from this Idolatry viz. of worshipping the Sun the Lord used this means for one that they should not have the day of the Sun that is Sunday for the day of his Worship but the day before that is the Seventh day which saith Mr. Bampfield I think refers to the Time of the sixteenth or twentieth of Exodus which saith he proves not only the Observation of the seventh-day by the Israelites but of Sunday by the Heathens and that very Anciently and that continually in the Weekly Circulation of days to this day And Mr. Chafie's ninth and fifteenth Chapters saith Mr. Bampfield I think might give satisfaction that all Nations of Note under Heaven worshipped the Sun and that very anciently as far back at least as the Time of Moses and that upon Sunday and that weekly Now all the Use I intend to make hereof is that our first day Sabbath according to the Opinion of some Persons and to what Mr. Bampfield approveth of in Mr. Chafie's Book stands fairest to be the successive seventh-day Sabbath from the Creation of the World See Dr. H. Essay on the Sabbath Page 78.79.82 Gen 12.8 Chap. 13.4 as Dr. Holmeâ— saith We know that Idolaters were always the Apes as Divines call them of true Religion As because Abraham builded an Altar on the Mountain near Bethel and planted a Grove in Beersheba and prepared all things at Gods command to offer up his Son Isaac Therefore Idolaters planted Groves and worshipped in high Places their Idols Gen. 21.33 Chap. 22. and made their Children to pass through the Fire to them and therefore saith he nothing can be more probable than that the seventh-day with the ancient Patriaâ—â—ks was no other but that which afterwards was the Sunday or Day of or to the Sun with the 〈◊〉 and from them was called Sunday by other Nations also To which I add that the Astronomers say the measure of our days by the Revolutions of the Sun in a whole Years time differs between five and six hours from the Revolutions of the Stars which make a day every fourth or Leap Year and yet that the odd Minutes in which their Measure differs
they murmured for Bread and also count unto the day of their gathering Manna we cannot rationally allow so little as seven days time and yet it was the seventh-day after all this which was their first Sabbath in the Wilderness in which time from their coming from the Red Sea they might have had at least two seventh-day Sabbaths and therefore I see no Reason to believe that their gathering Manna six days before their Sabbath was designed of God as a sixing six working days before their first Sabbath seeing neither the Scripture does so assign it nor that the Lord did appoint either the first seventh-day after their first Passover or after their Deliverance from the Red Sea to be their Sabbath but suffered them to break such an Order by having more than six working days unto their first Sabbath after their Deliverance 2. If the Lord had designed to make the Sabbath next after the first six days of Israels gathering Manna a Pattern for all Nations to have answered the Moral Law in keeping the same seventh-day Sabbath precisely and successively from that Original Point of Time he would not have absolutely limited the beginning and ending of it to be observed from Evening to Evening but would have lest the beginning and ending thereof to other Times of the Day and Night as would suit with every Nation and render them capable to answer the Moral End and Equity of the Law Object 6. The Lord on Mount Sinai made known unto Isratl his Holy Sabbath Nehem. 9.13 14. and therefore his Sabbath was not altered Answer The Word his Holy Sabbath no more consirmeth the Sabbath made known to Israel to be the precise successive seventh-day Sabbath from the Creation than Gods giving those people at the same Place as it is there expressed right Judgments and good Statutes c. called in Psalm 147.19 a shewing his Word unto Jacob his Statutis and his Judgments unto Israel Must be taken in a limited Sence of the Will of God implanted in our first Parents Nature or delivered to them or â—o Noah or Abraham by Revelation in Distinction to and Exclusion of the Ceremonial Precepts of the Law And therefore as we have no Reason so to limit his Statutes and his Judgments so there is no Reason to understand his Sabbaths in a limited sence of the precise successive seventh-day from the Creation but of his Sabbath instituted in the Wilderness as well as his Word Statutes and Judgments or whole Will there appointed which was not so made known before to any Nation Object 7. The Sabbath was instituted and sixed to Israel in the Wilderness before the Law was given on Mount Sinai and therefore it did not pertain unto it as a Molaical new day but as it was sanctified from the Creation it was then restored and soon after repeated and consirmed again in the fourth Commandment Answer 1. I have already shewed that Adams Sabbath and the days afterwards began with the Morning day-light And that after Israels departure out of Egypt the account of their days for their Sabbaths and Holy things were changed from what they were reckoned before in Adams Lots Jacobs and Labans time So that by that account of the beginning and ending of their days the Jewish Sabbath could not be the precise successive seventh-day rest from the Creation And considering it was never assigned in Scripture to be the same but rather another day to draw the Israelites from the Idolatry of the Heathens who worshipped the Sun on our first-day called therefore Sunday which is believed to be most likely the old seventh-day from the Creation And also seeing the Lord himself interrupted the orderly Course of Nature and consequently the precise Succession of the Jewish seventh-day Sabbath There is therefore no Reason to think that the Sabbath fixed to Israel in the Wilderness was the precise successive seventh-day from the Creation 2. Thô the Sabbath was given to Israel before the Law was promulgated on Mount Sinai yet it follows not that therefore it was that old precise seventh-day for if this should pass for sufficient proof thereof then we may say the Month of Abib Exod. 12.2 14 c. Ver. 49. Chap. 13.2 4. c. which was commanded to be the first Month of the Year to Israel was counted the first Month of the Year before And that the Institutions for the Passover and the Feast of unleavened Bread That one Law should be to him that is home-born and to the Stranger that sojourned among them That Israel should sanctifie all their first-born of Man and unclean Beasts as well as of clean Beasts that these as well as their Sabbath-day by the same rule were all of an ancienter date than their Deliverance out of Egypt because they were commanded before the Law was given on Mount Sinai 3. From those Words Exod. 16.27 28. which were spoken upon the going out of some of the People to gather Manna on their first Sabbath Saying How long resuse ye to keep my Commandments and my Laws We have no Reason to believe that the same duy was known to them for the Sabbath-day before that present time of their gathering 〈◊〉 for the Laws and Comuâ—â—ments of God are there expressed in the Plural Number and therefore the Lords compâ—â—â—â—ing of Israâ—â— former disobedience must have respect to some other Laws and Commandments made before Chap. 15.25 26. and 18.15 16. or to their Murmurings Chap. 14.11 12. Chap. 15.24 and 16.3 8 and to the breach of his Law in leaving some of the Maunâ— till the Morning vo 19 20. all which were before the Lord compleined in the Text of the â—â—ople for going forth on the first Sabbâ—th And therefore this Scripture hath nothing in it to prove that Israâ—ls Sabbath in the Wilderness was the old preâ—ise successive Sabbath known to them and broken by them before Nor doth the Cantion given in the fourth Commandment to Remember the Sabbath day to keep it Holy shew the same for so it s said Exod. 13.3 Remâ—mber this day in which ye came out from Egypt Besides 't is said Exod. 16.29 See for that the Lord hath given you the Sabbath called a Sabbath ver 25. therefore he giveth you on the sixth-day the Bread of two days Exod. 13.22 So that by the Rulers coming before to tell Moses of the Peoples gathering the Bread of two days as if they knew not of the Sabbath to be the Reason of it till Moses told them of it in his Answer to them wherein he first made mention of their Sabbath and also because 't is there said to be given to them as a day they had not known for a day of Rest before it appears therefore to be a new day but newly given and not the old preeise successive seventh-day from the Creation Object 8. The Reason for the Sabbath in the fourth Command sheweth us and also because 't is there called The Sabbath of the Lord thy
places and come to the Light for mens Habitations ought to stoop to Gods Law and not Gods Law to their Habitations Answer 1. The Psalmist faith Psal 74 1â— 20 21. O deliver not the Soul of thy Turtle Dove unto the Multitude of the Wicked forget not the Congregation of thy Poor for ever Have respect unto the Covenant For the dark places of the Earth are full of the Habitations of Cruelty O let not the oppressed return ashamed let the Poor and Needy Praise thy Name This is a Prayer pleaded from the Covenant that the oppressed Turtle Dove and Congregation of Gods Poor might be delivered from the wicked for saith the Psalmist The dark places of the Earth are full of the Habitations of Cruelty As if he should say O deliver thy Poor and Needy in those places of the Earth that are dark with Blind and Cruel Inhabitants that oppress them for as there is not one Word of Wild Beasts mentioned in the Text or any Agreement of its connexed Matter to imply the darkness of place to be understood for want of the Light of the Sun and the Natural Day So those Countreys are no more deseribed to us by being called dark places than if they were called the Light places of the Earth Because they have the same Proportion of Light together more than other Countreys have in the Summer as they have of Darkness together in the Winter and in the whole Year they have equal Light and Darkness to other places And therefore as it cannot be proved by any other Scripture that by dark places in the Text are meant those Countreys but that the matter connexed to the Text implies it to and expounds it of dark Persons if it were granted as it is not that by dark places is meant those Countreys it is sufficient to invalidate all that is there said by Mr. Stennet against our proving that the Jewish seventh-day Sâ—bbath from Evening to Evening is not morall â—â—â—ding to all Nations for the â—â—â—â—bitants of such Countreys having no Sun nor Day for several Weeks in Wâ—â—ter not any Night not Evening for several Weeks in Summer they mast of Neâ—â—shty â—vide their â—une and bound their Sabbâ—â—hs some other ways Vz In Summer the account of their Time must be preservâ—â— and their hight measâ—ed and divided into their hight days oâ— twenty soâ—â— hours by their Meridian and in Winter Astâ—oâ—â—mers say when the Sun is absent from them for several Weeks they may preserve the account of Time and Measure and divide their Darkness into dark days of twenty four hours by the help of the Staâ—s And by Clocks or Glasses of Sand as we do our hours of the Day and Night So that tho' their Sabbath may be duely kept with the same Proportion of Time as we do in our Nation yet seeing it cannot there be observed after the Jewish Pattern from Evening to Evening that Precept was therefore never designed for all Nations to exert their Obedience by it to the Moral Law 2. See Mr. Edw. Stennets Book on the seventh-day in Page 47. I now come to speak to the other Text Psaâ—m 19.2 3. which the Author thus citeth saith he David faith There is no Speech nor Language under Heaven where the Voice of Day and Night is not heard But he hath not dealt ingeniously with this Scripture so to transpose the matter in citing of it to make it savour his Cause contrary to its true Order and Sence as it lies in the Holy Bible for the Psalmist saith Vor. 1.2 3. The Heavens declare the Glory of God and the Firmament sheweth his handy Work Day unto Day mâ—â—reth Speech and Night unto Night sheweth Knowledge There as no Speech nor Language where their Voice is not heard Their Line is gone out through all the Earth and their Words to the â—nd of the World Now let the Reader consider whether this place of Scripture hath any thing in into his purpose surely if it be duely considered it will appear strongly against him for if those Words There is no Speech nor Language where their Voice is not heard relate to the two preceding Verses then we must understand them of the Voice of Gods handy-work in the Creation and orderly abiding of the Firmament and Ordinances of the Heavens and Day and Night or Light and Darkness which declare the glorious Wisdom and Power of God to every People according to the Scituation of their Countreys throughout the World but if those Words are expounded as they are most propeâ—â— connexed to the following Verse then the Aposâ—le in Rom. 10. Rom 10.15 16 17 18. Math. 28.19 applies them to the Preathing of the Gospel to the ends of the World and the Lord hath promised in Isa 66.19 which relates to a different Time after the sust Promulga â—on of the Gospâ—â— and therefore may reach to those Blind and â—gnorant Notâ—here People we are treatâ—â—g of that 〈…〉 esâ—â—pe to I arshish Pull and 〈◊〉 c. and to the 〈◊〉 a at oâ—â— that have not heard of his Name nor seen his Glory and the shall declare his Glory among the Gemtles So that the Word of the Gospel and consequently the Moral Law in the Old â—estament annexed to it and consirmed by it was to be 〈◊〉 to Mens Habitations for tho' all Nations shall go up to the Moâ—â—â—ain oâ— the Lords House Isa 2.3 Isâ— 60.1 2 3 c. yet this shall be either their volâ—â—â—â—â— Act to 〈◊〉 their Knowledge of his ways from the extrandinary Light that shall 〈◊〉 oâ— the Tribes of Israel when they shall be returned into their own Land in the Time of Christs Gloâ—ous Kingdom here on Eâ—â—th or to do subjective Homage every car once a year Zach. 14 like to the other Text Isa 66.23 where its 〈◊〉 Teat 〈…〉 new Moon to another and from one Sabbath to 〈◊〉 shaâ— all Plesh come to norship before me saith the Lord And whatever is intended by this monthly worship to be in the suture Glotions Time of Christs Kingdom yet as we have nothing of it now in the New Testament and so this Text can no ways prove that any Nation should in our present day remove their Habitations to another Countrey so it cannot be taken that all Nations should assemble into one place once a Month or every Sabbath for thus they cannot appear before the Lord but once a year and I Question if it be then required of every individual Person but of some of all Nations as it cannot be monthly shictly considered or rather of all those Nations only that came against Jâ—rusalem as it is expresly said Zâ—â—h 14.16 And I do not sind it otherwise that Men should now or then remove their Habitations into any Countrey or the Land of Canaan unto the Gospel for as this can never be until it comes first into the places where they are to convince them and bring them over to the Obedience of it so the end
A TRACT ON THE Sabbath-Day Wherein the keeping of the First-day of the Week a Sabbath is justified BY A Divine COMMAND AND A Double EXAMPLE CONTAINED In the Old and New TESTAMENT With Answers to the Chiefest Objections made by the Jewish seventh-day Sabbatharians and others By ISAAC MARLOW London Printed by J. A. and are to be Sold by H. Barnard at the Bible in the Poultrey and by Hannah Smith at the Bible in Aldersgate-street 1693 4. THE Authors EPISTLE Christian Reader WHEN first my Thoughts were exercised in drawing up some Reasons to justifie our keeping the first day of the Week a Sabbath they were only designed for Private Use and to serve a particular Occasion that called for them But since the Providence of God has lead my Meditations farther into this Subject from other Considerations and by means of a Book lately Published by Mr. Tho. Bampfield for pressing the seventh day or Saturday Sabbath as the Duty of all Christians to keep Holy in Obedience to Gods command I have Thought it needful to present this Treatise for the eâ—â—ablishing of those that are unsettled in their Minds about it and for their Advantage who through the tolderness of their Consciences are exposed to divers difficulties because they cannot see that Liberty to be lawful which others take in making the Jewish Sabbath a working day To help therefore those sincere Christians tho but few in number that are intangled with this Yoak of Bondage I have considered diver Authors on their seventh-day Sabbath as besides the two Books of Mr. Edw. Stennets Mr. H. Soursby and Mr. M. Smiths Mr. VVill. Sellers Mr. Theophilus Brabourn and the aforesaid Mr. Tho. Bampfields two late Treatises which tho I have not directed the following Discourse in Answer to any one of them except in some particulars yet the Ingenious Reader may find I have taken Notice of the Chiefest Grounds and Arguments for their Sabbath contained in them all And if the Lord will graciously bless my well-meant endeavours for their right Information and hereby remove that bar between them and others or if any Benefit shall be received from this Improvement of my Talent I desire He may have the Praise to whom alone it is due However thô we or others may differ in some particulars thrô the various Sence we have of the Mind of God revealed in his Word yet as through the Grace of Christ we abhorr that which is Evil and cleave to that which is good with a Holy Detesta â—n of all apparent Transgressions of the Law consistent with Love and Pity to mens Persons and as we are Children of one Father and Co-heirs of Eternal Life through Faith in Christ that worketh by Love we ought to be united in kind Affections to one another And were our differences managed more in Brotherly Charity and by the gracious Conduct of the Holy Spirit controversial Discourses would be more acceptable the Reputation of Religion and our mutual Peace and Love would be better preserved which as I speak this more in general than desighing any particular Reflection on my aforesaid Brethren so I desire always my self to watch and labour to abound in this Grace of Love which is the Bond of Perfection To Conclude I have in the following Tract not only made the best Improvement I can of several things that others have wrote before me but as the Lord hath inlightned my Understanding I have added such Matters which I believe may be useful to clear the Case in hand hoping he will graciously Bless my Labour to your Advantage I. M. THE CONTENTS Sect. I. OF the use of the Word Moral Page 1. Sect. II. Of Gods revealing the first Sabbath to Adam Gen. 2. 2 3. which was then sanctified for Man before Israel observed their seuenth-day Sabbath in the Wilderness and was no Anticipation of the Order of Moses History Page 3. Sect. III. Treateth of the Law 1. Shewing wherein the House of Israel were more concerned in Sinai's Covenant than other Nations Page 5. 2. That the Israelites were not absolutely tyed to stand or fall Eternally by that Covenant without relief in Christ for the Elect Page 6. 3. Of the Ten Commandments and of their binding quality to the Gentiles Page 7. Sect. IV. Cleareth a Proposition 1. Shewing that the Gentiles were not absolutely required to keep the whole Ceremonial Law Page 9. 2. That there is Reason to believe the Gentiles before the Law had some Divine Revelation of the Will of God how they should worship him and that they were required to Sacrifice slain Beasts Page 10 11 12. Sect. V. In four Paragraphs proveth the Ten Commandments to be morally binding to all Nations Page 12 c. Sect. VI. Treateth of the Morality of the fourth Commandment Page 16. And of the Reasons why the Sabbath was first sanctified in the Name of the Seventh-day and not of the first-day Sabbath which it may be so called respecting its proper Nature immediate end and principal use first to Man Page 17. Sect. VII Sheweth that the Jewish Sabbath is Ceremonial and not morally binding to all Nations 1. Because it was a Couenant Memorial of Israels Deliverance out of Egypt Page 19. 2. Because it is abolished Colos 2.16 17. Page 19. 3. From the Order and Necessity of Nature wherein is shewed the Alterations of the accounts of Years Page 21. And of Days Page 23. As also the Interruption of the orderly Course of the Day Page 29. And the impossibility of all Nations observing the Sabbath after the Jewish Pattern because in some Places and Parts of the Year there is no Sun-settings nor Sun-rising for several Days and Weeks Time together Page 31 32 c. Sect. VIII Sheweth that Israels first Sabbath in the Wilderness was not a fixed Pattern that all men should originally have six working days before their Sabbath and not their Sabbath before their six working days Page 34. Sect. IX Containeth some Instances of particular Cases in the New Testament in which we are referred to the Pattern in our first Parents which serveth to justifie our doing the like to justifie our Observation of the first-day Sabbath Page 36. Sect. X. Explaineth the Pattern of Adams Sabbath Page 38. Sect. XI Treateth of the Types and Shadows that were of the Gospel first-day Sabbath under the Law Page 40. Sect. XII Sheweth that Christ arose from the Dead on the first-day of the Jewish Week Page 42. 2. That he appeared to his Disciples on the first-day of the Week Page 45. 3. The Apostle ordered the Churches to make Collections for the Saints on the first day of the Week Ibid. And 4. He broke Bread with the Church of Troas on the first day of the Week who on that day came together for that end Page 46. Whereto is added a brief Historical account that soon after St. Johns writing the first-day of the Week was called the Lords day in Distinction to the Jewish Sabbath Page 47. Sect.
before his six working days but as for our first-day Sabbath we are justified in keeping it by the Example of Christs Disciples and the Primitive Churches and the more because as it was changed from the Jewish Sabbath it is our first-day Sabbath before our six working days and so it better agrees with Adams Pattern than the Jewish Sabbath then can do 4. If it should be said as I acknowledge it may that the Jewish Sabbath may be called their first-day Sabbath respecting their first observing it in the Wilderness as a boundary before and after their six working days and so by Imitation does answer the Pattern of Adams Sabbath I have this to Answer that yet the Jewith Sabbath did not imitate Adams Pattern as our Christian Sabbath doth in beginning it with the Morning Day light for the Jews began their Sabbath at Even contrary to Adams Pattern as there is Reason from Scripture to believe And if it be objected that the Pattern of Adam respecting the beginning of his Sabâ—ath in the Morning is not plainly exprest but drawn by Interence from the Scripture but the Jewish Pattern is expresly commanded and therefore there is better ground of the two to observe the Sabbath after the Pattern in the Mosaical Precept I answer 1. It is not expressy said that Adams first Sabbath was his first-days Sabbath Mark 2.27 But yet seeing Christ hath said the Sabbath was made for Man and that none can deny but that Adam was bound in Duty to God to observe Gods seventh day Sabbath wherein he rested from his Works of Creation then we may insist on the sufficiency of our Evidence for Adams beginning his Sabbath in the Morning it being so rationally inserred thô it is not in Words expressed in the Scriptures 2. It hath been shewed how our Lord made void the Mesaical Precept of Divorcement and justified the doing of it by the Moral Pattern in our first Parents tho' it was not by any express Word of God nor by so clear an evidence from Adam and Eves being one Fresh that he nor his Posterity but by a special permission of God should not put away their Wives except for Fornication as there is Reason to believe that Adam began his Sabbath in the Morning day light And therefore tho' Christ might have abolished that Precept without setting a Moral Pattern against it yet his justifying the doing of it from thence 2 Tim 3.16 is an Example to be of use to us in other Cases 3. We have greater Reason to begin our Sabbath in the Morning in every Countrey where it can be so observed after the Pattern of Adams Sabbath and the Reason of its change in the New Testament tho' his beginning of it so is but inferred from the Scripture and not expressed in it rather than to begin it after the Jewish Precept at Evening for were this universally binding it could not being a Positive Command accommodate the Necessity of Nature for the different beginning and ending of the Sabbath as the Pattern in Adam and the New Testament Example doth And this I conceive to be one chief Reason that the Jewish Sabbath is abrogated and that we have only the Pattern of Adams Sabbath left us by rational Inference from the Scripture and the Reason of the change of the Sabbath in the New Testament for our beginning of it in the Morning and that we have not any command fixing of it as it was to Israel For 1. That would have either bound us to the precise Point of Time of its beginning in the Lard of Canaan and then the Memorial of Christs Resurrection early in the Morning had not been signified by its beginning in other Nations remote from their Borders for in some places it must then begin at Noon c. and so its day-light there had been divided and the Service of God distructed and our worldly Affairs too much intruding on the meetest time for solemn Worship Or 2. Such a command to six the beginning of the Sabbath would have required it univerfally to begin in the Morning or at the dawning of the Day which is inconsistent with the course of Nature for many Weeks together in some Northern Parts of the World And therefore that those People should not be obliged by any Law to keep such a Sabbath which they are not capable constantly to observe God was pleased to leave only the Moral Precept of the fourth command founded on his first sanctifying of the Sabbath to be binding to us all that those Northern People should answer it by beginning their Sabbath with the first and seventh-day or proportionable Division of a day bounding before and after their six working days and allow it the same Proportion of Time and should preserve the Memorial of the Resurrection of Christ by observing the first day of the Week from and in Distinction to the Jewish seventh-day as near as they can to Answer the Example of the Primitive Churches in the New Testament And that we and all others that have constantly our natural days with Evenings and Mornings twenty four hours long should answer the same Moral Law after the Gospel Pattern and as precisely as we can to begin our first-days Sabbaths early or at the dawning of the Morning in every Nation For if we and all other such Nations should be tyed successively to begin our Sabbath at the very precise Point of Time of the dâ—wning of the first-day in Jerusalem to contemporize with them in the Land of Canaan where our Lord afore from the Dead then they must either in other Countries Eastward to the Sun from the Land of Canaan begin their Christian Sabbath later in their Day-light or Westward from them sooner in their Night than they should in Judea and so in the Compass of the whole World Eastward or Westward there would be a beginning and ending of the Sabbath near a day and night differing in their Time of day to the dawning of the day in the Land of Canaan and by this means in some parts of the World the Christian Sabbath would begin at Noon at Evening and at all hours of the Day and Night and so except in that very spot in and about the Land of Canaan they would lose its Memorial of Christs Resurrection at the Dawning of the Day But if other Countries Eastward and Westward from Canaan begin as they ought their first-days Sabbath like them at the same time of the day then they must either begin their first day sooner or later than the first day began in Canaan and so in the Compass of the World Eastward or Westward it must begin and end in all Hours of the Jewish seventh or second day of the Week and in some place their first-day must be in the same time and contemporize with their seventh * Or within a very small time of it viz. of their seventh or second-day or in some place with their second-day
none will affirm or else he was bound in Duty to keep his Sabbath before his six working days on Gods seventh-day of rest and then it was Adams Sabbath also Mark 2.27 as Christ plainly tells us That the Sabbath was made for Man and not Man for the Sabbath 2. There is two Moral Reasons for Man to Sabbatize or keep a Sabbath The one is to abstain from work that he may devote himself to Worship his Creator the other is to rest and refresh himself from his Toyl and Labour Now altho' many Men have not toiled themselves in any Work and so have no need of a rest to refresh their Bodies yet such are bound to keep the Sabbath as well as others in ceasing from finding their own Pleasure and speaking their own Words and to Honour God on his Holy Day Isa 58.13 So then tho' Adam and Eve had not passed one working day before they had Gods seventh-day Sabbath made for them yet it was their Moral Duty to abstain from Work and to Dedicate that very day to Attribute their Praise and Worship to him For we find by Abels Offering the Firstlings of his Flock Gen. 4.4 which was afterwards required of Israel with all the first Fruits of the Land of Canaan that the first of all our Increase is most acceptable to God and so by the same Rule was the first of Time after the Creation And when Adam was put into the Garden of Eden and had seen all the Cattel and Beasts of the Field and the Fowls of the Air and after that had Eve brought to him which God had formed for a help Meet for him and had taken a little view of the Works of God in the Heavens and on the Earth and of his own Happy Estate and Lordship over the Creatures Then surely it was his Moral Duty before he served himself in any Work or Business of his own most solemnly to Praise and Glorifie God for Creating him after his own Image and making him Lord over all the Earth And this seemeth to have been the Work of Man and Angels from Job 38.7 When the Morning Stars sang together and all the Sons of God shouted for Joy For thô it may be doubted what these Morning Stars are and how they sang yet the Sons of God most properly were the Angels and Man who bear the greatest Likeness and Image of their Creator of those then it s said they all shouted for Joy and I observe from the Text that as this could not be precisely at the same instant when the Foundations of the Earth were laid but rather when the Works of Creation were finished because neither the Natural Stars nor Mankind were then formed So there is no Reason to understand the Text of any Time after the fall of Man for then the Enmity of the Evil Angels against God would rather excite them to Curse than to Rejoice and Praise him for his Works It 's true the Word all is sometimes taken for a part and not the whole but not here for when God had finished his Work on the sixth-day He saw every thing that he had made and behold it was very good So that neither Man nor Angels were then fallen nor before this Solemn Acclamation of Joy for that would have been a Check unto it Besides we find nothing mentioned in the Text of Redemption-Grace but of the Works of Creation and therefore we have the greatest Reason to refer it to a Time of solemnizing the Praises of God between the finishing of the Creation and the Fall and there is Reason to believe that so it was for why should we imagine that God should Create all things very good and in Perfection and never receive their perfect Homage and Praise It is therefore rational to believe that God did not suffer sin to Marr the Perfection of his Works till all was sinished and did shew forth his Praise And then if Man had a time in Persection to solemnize the Praise of his Creator when could it best be done but in the sanctified time of Abstinence from his own business Mr. H. Soursby and Mr. M. Smith in their Book Page 67. say the Seventh day was a Paradice Institution for thô his Mind was then Pure and served God always yet why did God sanctifie the Sabbath for Man in Innocency as it is confessed by our seventh-day Sabbatharians if it was not principally for his solemn Worship for thô he had work appointed in Innocency to dress and keep the Garden of Eden yet it was not toilsome but delight some to him for Adams eating his Bread in Sorrow and with the Sweat of his Face came by the Curse that fell upon him for his Sin seeing therefore the Sabbath at its first sanctifying was not principally Hallowed for Man to rest and refresh his weary Body which became one Moral end of it through the Accident of Sin forseen by God but that it was first sanctified for Man to abstain from Work most solemnly to worship his Creator before he served in his own Affairs and considering God himself had no need of a Day of Rest for he fainteth not nor is weary and so his Declaration of it was for the Sake of Man to exert his worship to him we may then conclude that Adams first Sabbath was most properly fixed before his six working days to answer the Prime and Chief end of Hallowing of it after such manner as best became our first Parents in the State of Innocency Object 5. But some may say Thô by Adams first keeping his Sabbath we have no Example for beginning our Sabbath originally after our six working days yet the six days in which Israel first gathered Manna was to settle the keeping of their Sabbath as after their six working days and not before them Answer 1. Tho gathering Manna six days before their first Sabbath in the Wilderness is no where assigned as a sixing their first Sabbath after no more than six working days But it rather appears as to Man an Accidental thing For we find that God first gave the People Manna upon their murmuring because of hunger Besides if God had designed to six six working days before their first Sabbath it would better have suited such an end for God to have sanctified the seventh-day from their first Passover or from the Red Sea when they were delivered from Pharaohs pursuing of them but notwithstanding Israel were freed from the fear of their Enemies and had nothing as I can find to hinder their resting on the next seventh-day after yet if we reckon the day on which Moses and the Children of Israel sang and danced before the Lord for Joy of their Deliverance and the three days they were in the Wilderness of Shur and after that their coming to Morah and their Incamping after that at Elim by the twelve Wells of Water and seventy Palm Trees from whence they removed unto the Wilderness of Sin where