Defense of the Christian Sabbath, Discourse (1 of 3)

Defense of the Christian Sabbath · Discourse (1 of 3)

p. 1A DISCOURSE Concerning The Christian Sabbath.

SIR, Iune 12. 1692.

I Had a while since a Book sent me by the Carrier (I know not well from whom) of Mr. Thomas Bampfield, which in the Title-Page, is said to be Printed for the Author—1692. It is Concerning the Sabbath. Which he thinks should rather be Observed on what we call Saturday, than on what we call Sunday.

I should not, on this Account, give any Disturbance to the Peace or Practise of the Church where I live, so that a Sabbath be duly Observed as to the Substantials of it, though perhaps not upon what day I should chuse.

For I do not know▪ and I believe no man living can tell me, whether what we now call Sunday, be a First, a Second, a Third, or a Seventh day, in a continued Circulation of Weeks from the Creation. And what it is impossible for me to know, I think will be no Crime to be Ignorant of. Nor hath this Author any other way than common Tradition, (on which he is not willing that we should lay weight,) whereby to guess, which is the First, or which is the Seventh day, in such a Circulation of Weeks, either from the Creation, or even from Christ's Time.

I am sufficiently satisfied that we ought to keep a Sabbath, that is, a day of Holy Rest, after Six days of ordinary Labour, according to the Fourth Commandment: and this in a continued Course or Circulation: But I am not certain, nor can I be, which p. 2is a First, or a Seventh day in such a Circulation of Weeks from the Creation. And therefore shall content my self to observe that day which I find observed in the Church where I live. In Old England I observe the Sabbath which here I find: And if I were in New-England, I would observe the Sabbath which I find observed there. Though I think it may be disputable whether they and we may be said to observe the same day, (the First Meridian passing between them and us.) And yet I would not advise to have it changed in either.

Now I can hardly think, that God hath laid the great stress of so weighty a Point (as whereon the main of Gods publick Worship doth much depend) on such a Circumstance as is impossible for us to know, and of which we may be modestly ignorant.

I should rather think that what Christ says of the Place, Ioh. 4. 21, 23, The hour cometh when ye shall neither in this Mountain nor in Ierusalem worship the Father, but the true worshipers shall worship the Father in Spirit and in Truth, is in good measure true of the Time also; And, as it is not so material whether in this or that Place, God be Worshiped, so he be Worshiped Aright: so neither is it so material, whether on this, or that day; as, that a Sabbath or day of Holy Rest be duly kept. The publick Worship of God, was then in great measure confined to the Temple; not indifferently, in any place within thy Gates, but in the place which the Lord thy God shall chuse, to put his name there, Deut. 16. 6, 11, 15, 16. For which any other place may now be as well assigned; that men pray every where lifting up holy hands, &c. 1 Tim. 2. 8. (Privately in private places, and Publickly in places appointed for the publick▪) And I do not think we are now more confined to the Iewish Sabbath, than to the Iewish Temple.

This premised, I can agree with this Author in many things by him discussed.

I agree, that Our Lord Iesus Christ (according to his Divinity) was God (and is so) the true God, the God that made Heaven and Earth, the God who delivered the Law upon Mount Sinai. For though we do acknowledge, in the Godhead, a Trinity of Persons; Father, Son, and Holy Ghost, (whereof Christ according to his Divinity is called the Second Person, the Son of God, or God the Son;) yet those Three Persons are but One God. Nor do I know any other true God but One, The God that made Heaven and Earth, The Lord Iehovah, The God of Abraham, Isaac and Iacob, The Lord God of Israel, The Lord their God who brought them out of the Land of Egypt, out of the House of Bondage, and besides p. 3whom we are to have no Other God, The God who delivered the Law to them on Mount Sinai; And I do agree that Our Lord Iesus Christ, is (as to his Divinity) this God, the True God, the onelyonly true God, and that he was so before his Incarnation. How far each of those Actions are to be ascribed to this or that Person of the Trinity, we need not be over solicitous. What in the New Testament is more peculiarly ascribed to this or that of the Three Persons, is in the Old Testament wont to be ascribed to God indefinitely, without such particular application; the doctrine of the Trinity being then not so distinctly discovered. But I cannot agree that Christ as God and Man (in contradistinction to the Father and Holy Ghost) did all those things; for he was not then Man.

I agree with him also, that God who made the World in Six days, Rested the Seventh day, Gen. 2. 23. Exod. 20. 11. And that he Blessed the Sabbath day and Hallowed it. And that accordingly he hath appointed after Six days of ordinary Labour, Man should observe a Seventh day of Holy Rest, and this in a continued succession.

But I should rather say, that our Lord Iesus Christ is (according to his Divinity) that God who Blessed the Seventh day Gen. 2. than that the God who Blessed the Sabbath day, is the Lord Iesus Christ; (as he doth p. 64. and elsewhere very often, seeming to lay great stress upon it.) For he was not then the Lord Christ (God and Man) nor did he bless it as Christ, but as God; in Union with the Father and Holy Ghost, not as contradistinguished from them.

I agree also, that the Law of the Sabbath is one of the Decalogue or Ten Commandments delivered to Israel on Mount Sinai. Ex. 20.

But I am willing to think it was a Law before. Not only because we find it observed, Exod. 16. (before the giving of the Law on Mount Sinai, Ex. 20.) but especially because of that in Gen. 2. 3. God blessed the Seventh day and Sanctified it, because in it he rested from all his Work. And those who are most averse to the Morality (as it is wont to be called) or the Perpetuity of the Sabbath, or Day of Holy Rest, and are yet very zealous for the Holiness of Places, would be very fond of it if they could find so clear a Testimony, and so ancient, for the holiness of Place, as here is for that of Time.

I agree also that the Law of the Decalogue or Ten Commandments, though then given peculiarly to Israel, is Obligatory to Us also. For though some Clauses therein do peculiarly respect them; as that who brought thee out of the land of Egypt out of the p. 4house of bondage, and that thy days may be long in the land which the Lord thy God giveth thee, (which I think is there said with a particular respect to the land of Canaan, which God gave to Israel, not to us;) yet the Body of that Law and the preceptive part of it, I take to be Obligatory to others also, and to Us in particular; the Decalogue being Declarative of what was (I think) a Law before (however neglected or forgotten,) and is by Christ and his Apostles frequently cited as such, even to Gentiles as well as Jews.

Nor will I dispute it with him, whether the Sabbath were observed from the Creation to the Floud. For I am willing to think that if it were not, it should have been; though, in the short History that Moses gives us of that time, there be no mention made of such Observation. But I doubt it was not universally so observed, if at all. For when all flesh had corrupted their ways, I doubt the Sabbath day and the worship of that day were by them not much regarded. Nor do I find (Gen. 2. 3.) any express Command (such as he demands for the First days Sabbath) that it should be observed thenceforth by Men, every Seventh day of the Week for ever. How far the words he blessed and sanctified it may extend I will not dispute. It may be a strong Intimation (and I think it is,) But it is not expresly said, that, All Mankind must, for ever after, observe every Seventh day, in every Week, of days, reckoned continually from the first Creation. Nor do I think it necessary to have been so recorded by Moses, (any more, than the Law for Sacrifices,) if it did otherwise appear to have been the Will of God. And therefore I would not have him lay too great a stress, on what he saith, that there is no express Commandment, Recorded in the New Testament, for observing the First day: It is enough if we there find sufficient Intimation for us to judge that God was pleased to have it observed.

I say the like as to the time from the Floud to that of Abraham, and from thence to the coming of Israel out of Egypt. For I do not find any mention of their observing a Sabbath (either in the Writings of Moses, or the Book of Iob) earlier than that of Exod. 16. after Israels coming out of Egypt, and after the time that God is said to have made a statute and ordinance for them, at Marah, Ex. 15. 25. What that Statute and Ordinance was, we cannot tell. The Jewish Writers think (or some of them) that it was that of the Sabbath; and perhaps it might, or this be some part of it. It was perhaps a Revival of what had been before disused. Nor is it likely that their Task-Masters in Egypt p. 5would suffer them to be Idle, and neglect their Work, one whole day in Seven.

Nor do I find any foot-steps in History that any other Nation but the Jews did (for many Ages after this time) so much as measure out their time by Weeks.

I know that many Learned and Pious men have been searching to that purpose and willing to lay hold on any thing that might seem to look that way. And I should be well enough pleased to see it made out. But I have not seen any thing convictive to give me satisfaction therein.

I have consulted Clemens Alexandrinus, and what he cites in the Fifth Book of his Stromata, who hath I believe made the best search of any into Heathen Writers for that purpose. His design in that Book is to shew that the Heathens had stollen or borrowed much of their Philosophy from what he calls Philosophia Barbara, or Barbarorum, meaning thereby the Iewish Learning; (for, with the Greeks, all but themselves were Barbarians.) And amongst many other things, he takes notice of the number Seven sometimes mentioned in Heathen Writers, as with some veneration; which he thinks to be occasioned from that number oft mentioned in the Sacred Writers, and particularly from that of their Sabbath, and measuring their time by Weeks. But he doth not at all intimate as if himself did think the Heathens so to have divided their time, or to keep that Sabbath, but only that they were acquainted with the Jewish Learning, and borrowed much of theirs from thence.

That which therein seemed to me the most promising (and by others also is oft alledged) was that Cited from Hesiod, foreign (the Seventh a Sacred day.) But when I consulted the place in Hesiod, in his foreign, (in the latter part of which he treats of Days) I find nothing there of Weeks, or days of the Week, but only days of the Month. For 'tis this he there proposeth to speak of, foreign, (the Thirty days of the Month,) on which he makes divers Remarks; as, which of them were to be accounted Good days, and which Bad days, and, for what purposes. And begins with these,

foreign

(Begin we with the First, and the Fourth, and the Seventh, a Sacred day, Because that on this day Apollo who hath the Golden p. 6Sword was born of Latona.) So that (it seems) the Seventh day (not the First) was then Sunday. (For Apollo with his Gold Sword, is but another name for the Sun.) But it was the Seventh day of the Month, not the Seventh day of the Week, (for of Weeks he there says nothing.) And he then goes on to speak of the Eighth and Ninth days; then of the Eleventh and Twelfth, next of the Thirteenth, and so of other days of the Month; shewing which of them were accounted Lucky days, and which Unlucky, and for what Affairs. But nothing of Weeks at all.

However, Hesiod himself, though one of the Oldest of the Heathen Writers, is but young as to the times we speak of; who is reckoned to have lived about the time of King Uzziah, Seven Hundred years after the time we are now considering, upon the coming of Israel out of Egypt. Nor doth Clemens Alexandrinus think, when they name Seven, it was from any Old Tradition (from Adam or Noah) but from what acquaintance they then had with the Jewish Writers of later time.

Nor do I find any thing that is more to the purpose, in all there Cited by Clemens Alexandrinus than this of Hesiod. But if any where he could have found, that the Heathens divided their Time by Weeks; no doubt but he would have mentioned this as borrowed from the Iewish Learning; (which was the thing he was there inquiring after.) And, when he saith nothing of it, we may be sure he could not find it. I find indeed that, some of the Heathens (as Iuvenal and Lucian) do laugh or jeer at the Jewish Sabbath (recutitaque Sabbata pallent) and therefore did know of the Jewish Sabbath; But not that they did observe it, or so much as divide their Time by Weeks.

Now if we should admit, that in some Families (where the true Worship of God was preserved) there be a strong presumption (for 'tis no more) that they did observe a Sabbath; that is, a Seventh day of Holy Rest after Six days of ordinary Labour; yet 'tis a question, whether that were just the Seventh day in a continual succession of Weeks from the Creation.

And if at any time there chance to be an intermission, and the day forgotten, it is impossible (without a Miracle or a new Revelation) that it can be restored again. And if from thenceforth they would again keep a Sabbath (as we find the Pass-over was revived by Hezekiah and Iosiah which had been long intermitted 2 Kings 23. and 2 Chr. 25.) they must begin at adventure, and thence continue it.

Now if we consider, that the true Worship of God was oft reduced p. 7to some one family, as in the time of Noah, and perhaps of Abraham; and even that Family sometimes corrupt enough, (as was that of Nahor, from whence Abraham for that reason was removed; and that of Laban where Iacob sojourned; and how oft also the like happened, we cannot tell) It was very possible the Sabbath might be neglected; as himself observes p. 63, it had been before and under the Captivity for a long time, and made a Market-day, as well as any other day of the Week; like as the Temple was become a Market-place, Mat. 21. 12, 13. Ioh. 2. 14. 16. As was also the Pass-over in great measure from the time of Samuel till that of Iosiah, 2 Chr. 35. 18. And the Feast of Tabernacles, from the days of Ioshuah to Nehemiah, Neh. 8. 17. And Circumcision, for Forty years together in the Wilderness, Iosh. 5. 5.

Now if Circumcision and the Pass-over and the Feast of Tabernacles were thus neglected when they were at Liberty; how much more the Sabbath, when they were Bond-men in Egypt; of which we have not the least mention from God's keeping a Sabbath, Gen. 2. 3. till after Israels coming out of Egypt, Exod. 16.

Nor is there the least mention (as I shew'd but now) in any History Sacred or Profane, so much as of dividing their time by Weeks, all that time; nor, except that of Israel, for many Ages after.

And though the Sun, Moon and Stars (Gen. 1. 14.) are said to be for Signs and for Seasons, for Days and for Years, yet not a word is there of Weeks. Nor could they indeed, by their Motions, distinguish Weeks, as they do Months and Years. And therefore though I find Years and Months to have been observed all the World over long ago; yet Weeks no where (that I know) of ancient times, but by the Nation of the Iews onelyonly, nor by them before their coming out of Egypt.

So that, though, I am willing to think, the Sabbath ought to have been observed all that while, yet there is too much reason to doubt it was not; or, if at all, not without frequent intermissions, which would, in this case, be fatal.

Now to argue as he doth, that Abel, and Enoch, and Noah, and Abraham, were good men, and are (some of them) said to walk with God, and to keep his Commandments, and therefore may be presumed to have kept a Sabbath, is but a weak argument as to matter of Fact, and, to begg the Question. For we are not to think them so good as to be guilty of no failings or omissions.

The Law of Marriage is certainly as Old, if not Older than that of the Sabbath, the tenour of which was (he tells us p. 62.) that they Two should be one flesh; not, they Three, Four or Five: yet p. 8he tells us also, that Polygamy, or having many Wives, was frequently practised, from Lamech to Malachi, even by some eminent in the Church at that time, and by them (he supposeth) held to be lawful. And it may as well be thought, the Law for the Sabbath might sometime within that Two Thousand Five Hundred Years) be neglected and forgotten; as that of Marriage; In a time when there was no writing (that we know of) to preserve it. And, if once forgotten, it could never (as to that Seventh day) be recovered.

And I would ask that Gentleman, In case the day should chance to have been sometime forgotten, (as is very possible and not unlikely,) and that after such time (upon finding the Book of the Law, as in Iosiah's time 2 Kings 22. 8. which had been lost) it did appear that a Sabbath should have been kept, but was not, (as was there the case of the Pass-over, Chap. 23. 21.) What doth this Gentleman think (in such case) should be done? Must they never Restore the Sabbath because they do not know the day? Or must they begin upon a New Account? I should think this latter; (and that it would be warranted by the Fourth Commandment;) notwithstanding his Objection, No other day (but the Seventh from the Creation) is Commanded; No Promise to the Observance of any other; nor Threatning for the Omission.

Indeed in our days when so great a part of the World reckon by Weeks, and we be stored with Astronomical Tables adjusted to the Motions of the Sun, Moon and Stars, and many Celestial Observations, (as for Instance, that such a Year, such a Day of such a Month there was an Eclipse on Monday morning or the like) 'twere more easy to rectify such an intermission. But in those days, when there was nothing of all this, nor so much as the use of Writing (that we know of) older than Moses; There was no way to rectify an interrupted Tradition.

All which is not said to disparage the Observation of the Sabbath day (for which I have as great Veneration as he that pleads for the Saturday Sabbath,) But onelyonly to shew, that we can be at no Certainty, (and scarce a Conjecture,) which is the First, Second, or Seventh day of the Week in a continued Circulation of Weeks from the Creation. And consequently I cannot think that the great stress of the Fourth Commandment is to be understood of just that Seventh day in every such Week from the Creation (which I doubt cannot be known) But rather that there should be a Weekly Sabbath; that is, after Six days of Work, the Seventh should be a Holy Rest, and then, after another Six days of Work, the Seventh should be again a Holy Rest; and so continually; p. 9which is as truly observed in the Sunday-Sabbath, as in that of Saturday.

As when God requires the Tenth of our Increase; it is not meant of the Tenth in Order (for it should rather be the First in Order, for he requires the First-fruits) but the Tenth in Proportion; So here the Seventh.

And this Author knows very well, that it is signally noted by Expositors on the Fourth 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. 'Tis 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 p. 10Exod. 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 ('tis 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 p. 11of 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 was the First Month, and which the Fourteenth day of that Month we shall find they were at great uncertainties, as to the just day; yet was not the Service thereof to be neglected, upon pretense there was danger of missing the right day.

For they had not Almanacks in those days, as we have now, to tell us before hand when will be a New Moon. But (if we may believe the Jewish Writers) their manner was, about the time when they expected a New-Moon, to send men to watch for it on p. 12the Top of some Hill or high Place; and he who could first discover a New-Moon, was to tell the Priest, and he to blow the Trumpet to give the People notice that there was a New-Moon, (much like our Custom at Oxford, at the time of the Assizes, to set some on St. Maries Steeple to watch when the Judges are coming, and then to Ring the Great Bell to give notice to those concerned, that the Judges are at hand;) But, in case of Cloudy Weather, if in three days time from their first Expectation no man could see a New Moon, they did then venture (but not before) to blow the Trumpet without seeing it, which must needs cause a great uncertainty; and the same Moon sooner seen at one place than at another, and the Pass-over kept accordingly. And tis manifest in the Story of our Saviours last Pass-over, that he kept it on one day and the Jews on another (perhaps he about a Fortnight before, might see a New-Moon, a day sooner than they did.) So great uncertainty there was at that time, as to the particular day, though the Institution was punctual for the Fourteenth day of the First Month. And the like uncertainty there was as to all their Feasts of New-Moons.

And even in our days, when the Motions of the Sun and Moon are much better known than at that time they were, we are far from being exact in point of time. Our Rule for Easter is much the same with theirs for the Pass-over; The Rule in general is this, The Sunday next after the Fourteenth day of the First Month, is to be Easter day. But when we come to make particular application, we do strangely miss of our Rule. And our Paschal Tables which should direct us, do put us farther out than if we had none at all.

For (by reason that we take the length of our common year a little too long, by about Eleven minutes of an hour, and the length of our Months too long also;) since the time that those Tables were made, 'tis well known that the beginning of our Ecclesiastical First Month, is Ten or Eleven days later than that of the Heavens; and our Ecclesiastical New-Moons and Full-Moons, is later by Four or Five days than those of the Heavens. Whereby we do very often mistake the Month, and yet oftner the true Week, for keeping of Easter. And though Pope Gregory the Eighth, did (somewhat more than an Hundred years ago) somewhat rectify the Calendar, yet both Papists and Protestants do observe, some the Newer Gregorian, and some the Older Iulian account, and (in the United Provinces of the Netherlands) one Town observes one account, and the next the other account, p. 13and accordingly keep their Easters (if at all) at Three, Four or Five Weeks distance,

And so for Christmas-day. 'Tis not agreed amongst Chronologers either what Year, or what Month, much less what day of that Month, our Saviour was born, yet wee keep December 25th. in memory of his Birth, as supposing him to have been then born. Yea we are at so great uncertainty, that we reckon the year 1692 from his Circumcision, to begin the First of Ianuary; but the same year as from his Conception, not till the 25th of March next following; as if his Birth and Circumcision had been a quarter of a year before his Conception.

And if we be now at so great an uncertainty, in so short a Period as from the Birth of Christ, I do not think the Jews could be punctual, as to a day, in observing their Pass-over; and much less, as to a day from the Creation of the World.

He'l say perhaps, that Easter and Christmas being of humane Institution, it is not much matter though we miss the day, nor much matter perhaps whether it be kept or no. Be it so; But the Pass-over was of Divine Institution; yet were they at a great uncertainty, and might chance to miss more than a day or two; yet was not the Duty to be therefore neglected. The mistake of a Day, was of much less concernment than the neglect of the Duty; As was the Tithing of Mint and Annise, than the weightier things of the Law. These little Circumstances are but Shaddows, in comparison of the Substance, as the Comparison is Col. 2. 17.

Which is not said to incourage any one to violate the Laws of God, even in little things, (for we find God sometimes very severe even in such; as in the Case of Uzzah's touching the Ark, and Nadab and Ahihu's offering strange Fire; for Reasons best known to himself, of which we are not aware.) But onelyonly to shew that the Substantials of a Duty are to be regarded more than Circumstantials; and these upon occasion to give way to those. And in such Cases (if it were a fault) the Prayer of Hezekiah (2 Chr. 30. 18.) is to take place, The good Lord pardon every one that prepareth his heart to seek God, though he be not cleansed according to the Purification of the Sanctuary. And his Service was accepted, though (as it is expresly noted) they did eat the Pass-over otherwise than as it was written: And, in the Second Month, in stead of the First.

And doubtless in the present case, If we do not know (as certainly we do not) which is the First or Seventh day in a continual p. 14Circulation from the Creation, it is much better to keep a Weekly Sabbath on any day of the Week whatever, than to keep none at all, and much more agreable to the true meaning of the Fourth Commandment.

All which is said, partly by way of Caution, not to be forward, upon slight grounds, to disturb the Peace and settled practise of the whole Christian Church at this day.

Partly to take off what he would have to be admitted but cannot be proved, that the Seventh day in a continued Circulation of Weeks from the first Creation, was observed as the Weekly Sabbath, from the Creation to the Floud; from thence to Abraham; from thence to Israels coming out of Egypt; and from thence till after the Resurrection of Christ. Which I think is impossible for any man to know.

And partly to satisfy what he objects from the Fourth Commandment. Which saith indeed that there is to be a Rest on the Seventh day after Six days of Labour, but not a Word of its being such Seventh day in a continual Circulation of Weeks from the Creation. And therefore we are safe hitherto, for ought I see.

But I'le come up a little nearer to him. He may perhaps tell us (though I do not find he doth) that the Jews did certainly keep their Weekly Sabbath (at the time of our Saviours death) on what they called the Seventh day. If not on the Seventh day of the Week from the Creation (of which we can have no certainty) at lest on the Seventh day of the Week, as the Weeks were then reckoned; (which I readily grant him) and that they had so done for a long time before, and perhaps from the time of giving the Law on Mount Sinai. (And it may be so, for ought I know, but we cannot be certain.) And what was then called the First day of the Week, was another day from what they called the Seventh (which I admit also.) And that, what they called the Seventh day, is now what we call Saturday, and what they called the First day is what we now call Sunday. But this, I say, is more than he or I know. He may think so; and so do I; but I am not sure of it.

The reason why I think so, is, because I think that Christ or his Apostles (according to Christs direction) did remove the observation of the Sabbath, from the Seventh to the First day of the Week, and that we have ever since kept the Sabbath as they did, (for I do not know that it hath been since altered,) and as we now keep it on Sunday, so I believe they did; and therefore think that our Sunday is what they called the First day.

p. 15And if the Apostles did then remove it from their Seventh day to their First day, I presume they had direction from Christ so to do, who after his Resurrection, shewed himself to them for Fourty days, giving Commandments to his Apostles speaking to them of things pertaining to the Kingdom of God, Acts 1. 2, 3. And therefore, what they did afterwards in settling the Christian Church, they did (we are to presume) according to such Directions and Commandments of Christ, and this in particular of so removing the Observation of the Sabbath day, if they did remove it, (as I think was done) by his Authority who was Lord of the Sabbath day. Matth. 12. 8. Luk. 6. 5.

But if they did not so remove it; I do not know that it hath since been changed. For I think we keep the same Sabbath which they did: and that the Christian Church hath ever since so done; and doth pretend so to have done, by a constant Tradition ever since. And we therefore think our Sunday to be their First day of the Week, because we think their Sabbath so to have been. But if we mistake in that Tradition, we are (For ought I know) accordingly mistaken in thinking Sunday to be their First day; (For we have nothing but Tradition for either.) And then for ought he can shew (by better than Tradition) to the Contrary, our Sunday may be their Seventh day. And then he hath no pretense to quarel with it.

If he say the Jews do at this day keep Saturday as their Seventh day. I confess they do. But they do no more know which is the Seventh day; than we, which is the First day. And because they find that Christians generally take Sunday to be what was before called the First day, they do accordingly take Saturday to be their Seventh day. But their Tradition is of no greater Authority than ours. All depending upon this, that our Sunday being that Sabbath which we think Christ or his Appostles did appoint, we take it to be the First day, because Christ or his Apostles (by Christs directions) did remove the observation of the Sabbath to that day.

He'l say perhaps; I do not my self think our Sunday to be their Seventh day. And then, why should not our Sabbath be on Saturday as theirs was?

'Tis true, I do not think our Sunday to be their Seventh day. And I have told you the reason why I do not think it; Because I think Christ or his Apostles did change the day, and for that reason only. And for the same reason I think our Sabbath should be as now it is, and as I think it hath been ever since. But if I be p. 16mistaken in it, I may be mistaken in the other also: But, either way, Sunday is yet to be our Sabbath.

He says, It is no where expresly said in Scripture, that the Apostles did thus change it. True, and 'tis no where said in Scripture, that our Sunday is not their Seventh day. It may be the same for ought I know, (and for ought he knows) if it were not then changed. Though, because I think the day was then changed, I do therefore think it is not the same. And if it were not changed, then all the difference is, that what they called the Seventh day of their Week, we call the First day of our Week. Which, if the Author do not like, he may call Monday the First day, and then Sunday will be the Seventh, as it was before.

But I say further; There be many things, even as to the Worship of God, which we may reasonably think to have been done, though it be not expresly said so; but only to be collected by consequence from what is said.

'Tis no where said expresly, that, after the First Sabbath of God himself, (Gen. 2. 2.) any other Sabbath was ever kept before that in Exod. 16. which was above Two Thousand and Five Hundred Years after. Yet this Author would have us think it was observed all that while; and that it was commanded so to be, which yet is no where said expresly. But a slight presumption, it seems, may serve his turn, but not ours.

'Tis known that God was Worshiped by Sacrifices very early; at least as early, as that of Cain and Abel; and that this Worship was accepted of God, at least that of Abel. And therefore I suppose this Author would have us think it was Commanded. (not a meer Will-worship, without any Direction or Institution from God.) Yet we are no where told, of any such Command or Institution.

We may say the like of Iacob's consecrating a Pillar, by pouring Oyl upon it, Gen. 28. 18. though we do not find mention, before that time, of any direction for any such Consecration (of things or persons) by Anointing, or Pouring on of Oyl.

We have also reason to think there was some Command from God, that the Fire for Incense should be taken from the Altar, (or somewhat of like nature;) else Nadab and Abihu would not have been destroyed for Offering strange Fire. Yet we are no where told expresly of any such Command.

We have no particular Command (that I know of) for Baptizing of Infants, nor any particular mention in Scripture of any such Baptized. Yet I do not know that this Author would p. 17have us thence infer, that none such were baptized, or that they ought not so to be.

Nor have we any express mention of Womens receiving the other Sacrament; nor any express Command for their so doing (any more than for Females being Circumcised) yet I know not any who doth therefore think they ought not.

We know that Children were reputed Members of the Church of God before Christ's coming; and we have no reason to think that Christ did put them out (and make them in a worse condition than they were before) but rather would have them continue so to be; and seems to favour it, by that of suffer little Children to come to me and forbid them not; for of such is the Kingdom of Heaven Mar. 10. 14. and did accordingly embrace them as such. And therefore, as (before) they were Circumcised, (which was then the Sacrament of Admission;) So they should (now) be Baptized which is our Sacrament of Admission.) And when we find whole Families to be Baptized, we cannot think but that there might be little Children in some of them; (and more likely so than otherwise.) And we are, in such cases, to practise according to what we may judge by what we find. We find also that Women were Baptized (though not Circumcised in the Jewish Church,) yet we have no Command for so doing. And because there seems to be the same reason for Womens receiving the other Sacrament as for Men, (and we find nothing to the contrary,) therefore we do now practise it (as the most likely to be God's Will, according to the Light we now have) though we find in Scripture neither express Precept nor Example for it.

In like manner it is no Argument that Christ or his Apostles did not make such a change, because in Scripture it is not expresly said so. 'Tis enough if we there find so much as that we may thence reasonably Judge they did so; and more likely so than not.

Now I meet with so much there to that purpose, as makes … judge they did. And so much as (I believe) would make this Gentleman so to think, if he were not otherwise prepossessed with prejudice; and with a great fondness to find out somewhat wherewith to find fault.

I find that Christ, on the very day of his Resurrection (which was the First day of their Week) did not only appear to the good Women at the Sepulchre (who sought him there) and declare to them the Resurrection (which was then to Preach a new Doctrine, of which they were not before aware) and bid them tell it to his Disciples: But did also the same day himself declare it to p. 18Two of them going to Emmaus (Luk. 24.) Preaching to them, from Moses and the Prophets ver. 25, 26, 27▪ the Doctrine of his Death and Resurrection (which was to them a new Doctrine, which till then they did not understand,) or (as the Phrase there is) did Expound to them in all the Scriptures the things concerning himself ver. 27. which I think, was Preaching, and did open to them the Scriptures (ver. 31.) concerning those points; (which was a Sabbath-days exercise, though perhaps they did not at first so apprehend it) and did, I take it, celebrate with them the Sacrament of the Lords Supper (and perhaps the first time after the first Institution) for so much seems to be implyed in those words, (ver. 30.) he took bread and blessed it, and brake, and gave to them, and (ver. 35.) he was known to them by breaking of Bread, (for that Sacrament used to be designed by breaking of Bread.) And if our Author could but shew so much as this, once done, in the first 2500 years from the Creation, on the Seventh day, it would be a better proof for the Celebration of the Seventh-day Sabbath in that time, than all that he offers at to that purpose. And the Effect of this Preaching was on them so much, that their eyes were opened, and their heart did burn within them, while he talked with them by the way, and opened to them the Scriptures, ver. 31, 32. and they returned presently (the same hour) to Ierusalem, to acquaint the Disciples (who were there assembled) with this good news.

If he tell us that this Journey from Ierusalem to Emmaus (being about Threescore Furlongs, near Eight of our Miles) and back again, was more than a Sabbath-days Iourney; I confess it was (unless upon an urgent occasion) if they had known it to be a Sabbath-day, when they undertook the Iourney; but this then they knew not; nor was it therefore, on this occasion, a breach of the Sabbath so to do.

If he say, Christ knew it (though they did not) if it were now a Sabbath. 'Tis true; he did so. But Christ, I presume, in that estate (after his Resurrection) could Travel without Pain, and therefore without breaking the Sabbath. Or if it were painful; he tells us Mat. 12. 5, that the Priests in the Temple profane the Sabbath and are blameless; that is, they take as much pains or labour in killing, dressing, and offering the Sacrifices, as a Butcher would do in killing and dressing his meat; which would in the Butcher be a culpable Profanation of the Sabbath; but is not so in the Priests, because theirs is Religious Service. Nor doth this Author think that in Preaching, though it be a Labour, the Minister doth thereby break the Sabbath. And such was Christs p. 19imployment here. And, then, whether he Preach Standing, or Preach Walking, 'tis all one.

And if he say farther, that the Disciples at Ierusalem (not then knowing this) could not be thought then to have met upon a Sabbatical account: I grant this also, that their then meeting was Providential (as was that of the Two other meeting Christ in their Journey,) yet they might before they parted (as did those others) know more of it than at their first coming together. And Christ knew before what he meant to do, though they did not, and did accordingly so order it by his Providence. And though they did not know that it was thenceforth to be kept as a Sabbath, yet may they well be supposed to be imployed on Religious Work, upon what Tidings the Women had before brought them (of Christs being Risen) waiting for what directions they should farther receive from Christ.

To this purpose let us consider what was further done at this meeting. While these Two were telling the rest what had happened to them; As they thus spake (ver. 36.) Iesus himself stood in the midst of them, and said Peace be unto you: And did (by shewing them his hands, and feet, and their handling of them, and seeing him eat before them) convince them that he was indeed Risen from the Dead, and that it was not only a Spirit that appeared to them (ver. 37, 38, 39, 40, 41, 42.) And did again, to them, Preach the same Doctrine which he had before preached to the Two; That it was what he had told them while he was yet with them (though they did not understand it,) That this was but what was written in the Law of Moses, and the Prophets, and the Psalms concerning him; and opened their understanding that they might understand the Scriptures; That it was thus written, that it behoved Christ to suffer and to rise from the dead the Third day; and that Repentance and Remission of Sins was to be Preached in his Name among all Nations; whereof they were to be his Witnesses, and Apostles (ver. 44, 45, 46, 47, 48.) And did renew his Promise of sending the Holy-Ghost, and Power from on high (v. 49.) He did moreover at the same meeting, not only upbraid them for their unbelief, (Mark 16. 14.) but did Authorize them with a solemn Commission for the Work they were to be sent abqut, to Go into all the World, and Preach the Gospel to every Creature; that he who believeth and is baptized shall be saved, but he who believeth not shall be damned, (ver. 15, 16,) and a Power to work Miracles (ver. 17, 18,) in confirmation of that Doctrine.

And to the same purpose, Iohn 20▪ 19. The same day at Evening p. 20(in which he before appeared to Mary Magdalen and the rest) being the First day of the Week (the very day of his Resurrection) where the Disciples were assembled (at a private meeting) for fear of the Iews (the door being shut) Iesus came and stood in the midst of them, and gave them his Solemn Benediction, saying unto them, Peace be unto you; And in Confirmation of his Resurrection, shewed them his hands and his side; (ver. 20.) And then a Second time gives them his Solemn Blessing together with his Ordination or Commission for Preaching the Gospel, and Planting the Christian Church, Iesus saith to them Again, Peace be unto you; As my Father hath sent me, even so send I you. And when he had said this, he breathed upon them and said unto them, Receive the Holy Ghost: Who's soever Sins ye remit, they are remitted to them; and who's soever Sins ye retain, they are retained, ver. 21, 22, 23.

All which being put together, seems to me very like the Celebration (if not the Consecration) of a Christian Sabbath, or day of Holy Rest and Religious Service. 'Tis all of it Sabbatical Work, and there is a great deal of it.

'Tis not indeed expresly said, That he did bid them thus to meet on such other First day of the Week, (as neither is it expresly said, Gen. 2. 3. that God did then bid Adam and Eve to keep a Weekly Sabbath, or that he did bid them to offer Sacrifice;) but it is very likely Christ might so order it (and more likely than that he did not.) For, that they did so meet we are sure; and therefore 'tis very likely (if not a strong presumption) that they were bid so to do. For so we find it Ioh. 20. 26. After Eight days (that is, as we commonly speak in English, on that day Sennight) his Disciples were again within, and Thomas with them (who before was absent) the door being shut; then Iesus came and stood in the midst and said Peace be unto you, (as he had done the Week before,) and satisfyed Thomas, who before doubted.

So that we have here Two Solemn meetings of the Disciples, Two Weeks together (the Two first after his Resurrection) on the First day of the Week; and Christ with them on both. (And I am sure we have not more for the First Sabbath, Gen. 2. 3.) On how many more such Sabbaths he so met with them, I cannot tell. That he oft appeared to them (during the Forty days of his abode on Earth after his Resurrection) we cannot doubt, and its like it might be on these days.

The Cavil which here he makes to this place, is so weak, that I am sorry to see it from one who would seem to be serious. As if Eight days after, or after Eight days, were not the same as what p. 21we would say a Week after or that day Sennight after; For he must needs know, that 'tis not only the Common Scripture Language, but the general Language of Latine and Greek Writers, to reckon Inclusively; that is, to take in both the extreams; and so it is even at this day (I think) in most Languages except English. What we call a Sennight, the French call huict jours (Eight days) and what we say a Fortnight, is with them Quinze jours (Fifteen days;) and so in all manner of reckoning. A Fourth, a Fifth, an Eighth, a Fifteenth, and other Intervals in Musick are always so reckoned. What we call a Third-day-Ague, the Latins call a Quartan; and what we call every other day, they call a Tertian. So they call Secundo Calendas (i. e. Secundo die ante Calendas) what we would say one day (not two days) before the Calends; and they call tertio Calendas, what is with us two days (not three days) before the Calends. So nudius tertius is what we would say two days ago; and nudius quartus is in our Language Three days ago (not Four.) So Mark 8. 31. where Christ speaks of himself, that the Son of Man should be killed and After three days rise again, that is, on the Third day after (inclusively taken) or after the Third day is come; whereas, according to the sense this Author would put upon the words, it should rather have been said after one day (for there was but one day between his Death and Resurrection;) And it is the same in sense, with what he says Ioh. 2. 19. Destroy this Temple, (speaking of his Body) And in Three days I will raise it up, foreign, or as Mat. 26. 61. foreign, that is, the Third day after (inclusively.) And Mat. 27. 63. they tell Pilate, This Deceiver said, After Three days I will rise again, foreign (meaning thereby the Third day after, inclusively,) and therefore they pray, that the Sepulchre may be made sure till the Third day. Whereas, if (as our Author would reckon upon his fingers) by after Three days; were to be understood, when Three whole days after that should be past, they need not set their Watch before the Fourth or Fifth day. Thus Christ's Ascension is said to be Forty days after his Resurrection, (speaking of a Scripture Computation, in Scripture Language,) which in our ordinary manner of Speech is but Nine and Thirty. For Ascension-Thursday (if Easter-day be not reckoned for one) is but 39 days after Easter. Upon a like Account that Christ tells us Mat. 12. 40. that as Jonas was three days and three nights in the Whales Belly, so shall the Son of Man be three days and three nights in the heart of the Earth. Not Three whole days, and Three whole nights; but, till the Third was begun. For by p. 22day and night is here understood the foreign, or what we now call the Artificial day, consisting of 24 hours, day and night: and till such Third day (or foreign) was begun, Christ rested in the Grave; otherwise, though he were in the Grave (part of) Three days, yet but Two nights.

So Luke 2. 21. When Eight days were accomplished (for the Circumcision of the Child) they called his name Iesus; that is, upon the Eighth 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. 'Tis 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 p. 23bringing 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) 'tis 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 'tis 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 'tis 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.

p. 24Nor 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.

'Tis 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 p. 25to be about Seven miles and an half, of our miles; which they Travelled on foot, for 'tis 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. 'Tis 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 p. 26also. 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 foreign) 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 p. 27need 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 Convocation; no manner of Work shall be done in them, save that which every man shall eat; (that is they are to be kept as a Sabbath or day of Holy Rest;) ver. 15, 16. From the Fourteenth day at evening till the One and Twentieth day at evening, ver. 18. that is, from the Fourteenth day at Midnight, till the One and Twentieth at Mid-night. And in like manner, Lev. 23. 32. from Even to Even, or Night to Night, that is, from Mid-night to Mid-night; or from the end of one Evening to the end of the next Evening. So in Levit. 23. 5. and Numb. 28. 16, 17. In the Fourteenth day of the First month is the Pass-over of the Lord; and in the fifteenth day of this month is the feast; Seven days shall unleavened bread be eaten, &c. Where it is manifest that the fourteenth day which is the Lords Pass-over, is another day from the fifteenth which is the first day of the Feast. For I will pass through the land of Egypt (saith God) this night; (that is the night of the Fourteenth day) and will smite all the first born in the land of Egypt, Ex. 12. 12. And what time of the night it was, we are told ver. 28. And it came to pass at Midnight the Lord smote all the first born of the land of Egypt. And to the same purpose Moses tells Pharaoh, chap. 11. 4, 5, 6, 7, Thus saith the Lord, About Mid-night will I go out into the midst of Egypt, And the first born of the land of Egypt shall dy, from the first born of Pharaoh, &c. that ye may know that the Lord hath put a difference between the Egyptians and Israel. So that the fourteenth day, which was the Lords Pass-over continued till the Mid-night of that day; and then began the fifteenth day which was the first day of the Feast. Than which I think nothing can be more clear. And Num. 33. 3. The fifteenth day of the first month is the morrow after the Pass-over. In like manner, Deut. 16. 6. Thou shalt Sacrifice the Pass-over at even, at the going down of the Sun, (that is, after the going down of the Sun, or when the Sun is gone down) at the season that thou camest forth out of Egypt, which was about Mid-night, Ex. 12. 21. Ex. 11. 4.

p. 28What he offers from Gen. 1. 5. is easily answered. The evening and the morning were the first day, (and so of the other days;) Whence he would have it thought, that the day is to begin at the begining of the Evening. Or (as the Margin tells us it is in the Hebrew) the evening was, and the morning was, the first day. Or, there was evening, and there was morning, day one, (for in such order the words stand in the Hebrew.) Or, and was evening, and was morning, day one. That is, there was in the first day, (and so in the rest) evening and morning; or darkness and light; And the Dark is put first, because (beginning the day from Midnight) the dark is before the Light. And by day one, is meant the first day.

And it was moreover very agreable so to reckon. For, supposing Paradise the principal seat of Action; the Sun may reasonably be supposed to be Created (in the middle of the Fourth day, Gen. 1. 16.) in the Meridian of that place, (as in its greatest Splendor) or, if not in the Meridian of that place, it must needs be in the Meridian of some place: and wherever that be, the day (of 24 hours) being there half past, it must have begun at Mid-night foregoing. And I doubt not but a Child born on Saturday night at Ten a Clock, was to be Circumcised the next Saturday (as being the Eighth day,) not on the Sunday after.

I have insisted the longer on this, because I find him afterward moving another question about what time the Sabbath is to begin and end, and lays great stress upon it, as we shall see anon.

Of which I think we need not be further solicitous than to begin and end this day, according as other days are accounted to begin and end in the places where we live. I do not think the Fourth Commandment to descend to these Punctilio's.

But, if he think it necessary to be more curious in it; I take it to be very plain from what I have said, that at the time of Christs Death and Resurrection, it was accounted to begin very early in the morning, while it was dark, and continue till very late at night, according as we now account our days, from Midnight to Mid-night. But I go on.

We have now found our Saviours Example, as to the two First Sundays from his Resurrection (if at least their first day of the Week be our Sunday) imploying the day in Religious Exercises and Sabbatical Affairs with his Disciples. How many more Sundays he so spent with them we cannot tell. Which Examples of his Two first, with their Imitation of him in others after, (of which we are to speak by and by,) and the Churches practise ever p. 29since, looks so like the Celebration and Institution of a Christian Sabbath, or day of Holy Rest and Religious Exercise, as that we may warrantably do the like. I am sure it is more than he can shew for the Saturday Sabbath in Gen. 2. 3. Save that men are apt to think a small thing an Institution and Ius Divinum for what they fansy; but, as to what they do not, nothing will serve but Full Express Words.

We have next clear Evidence, of a like Practise (consonant to this Example) in Act. 20. 7. On the first day of the Week▪ when the Disciples came together to break bread, Paul Preached unto them ready to depart on the morrow, and continued his Speech until Mid-night. Which is so plain that he is much put to his shifts to avoid it. That here is a Religious Assembly of the Disciples, he doth not deny; Paul was Preaching very late, even till Mid-night, and they met to break bread, which I think is generally agreed by Interpreters, to signify the Celebration of the Lords Supper; and I know not well what clearer Character we need demand of a Religious meeting for Worship, sutable to the Work of a Sabbath or Holy Rest. And it was foreign, which I think he will not deny (though he seem to cavil at it) to signify, on the first day of the Week. But he excepts, that the word foreign here translated Preached, is elsewhere render'd Reasoned or Discoursed. Be it so, and if that word will please him better, let it be so here; he reasoned, discoursed, treated, or did hold forth; that I think will not alter the case; and he continued, or held on (foreign) this Discourse, this Speech, this Sermon, (foreign Sermonem) till Mid-night; (he held on this holding forth till Mid-night) which I take to be the same with what we now call Preaching, (or very like it;) 'twas a long continued discourse to a Congregation met together on a Religious account for the Service of God. But let it be called (if he please) a Religious Discourse of the Holy Apostle to a Congregation of Christians met together for such a purpose.

He would then have it thought a favour or condescention to admit this breaking of bread, to be meant of the Lords Supper; and not barely a Common eating. But since he doth not deny it, we will accept the favour and take it so to be; foreign, The Disciples being congregated or assembled to break Bread▪ 'Tis foreign, The Disciples; (not foreign some of them:) and they were (perhaps not every one but the generality of them, as at other meetings) foreign congregated or assembled; and it seems to be a good full Congregation, by Eutychus's being mounted to the p. 30third loft (whatever he meant by that third loft, though but the third scaffold,) so high that by a fall from thence he was in great danger of being killed. Now it is not likely that such a Congregation of Christians were thus assembled for common eating.