WE generally profeſs, that we do believe, That the Holy Scriptures were written for our Learning; that is, Epiſcopation, Presbyterian, Independant, Anabaptiſt, and Quakers, &c. And that we ought to prove our Doctrine and Principles by them: And we alſo do ſay, That if any Man do hold or endeavour to prove any Doctrine or Principle that is contrary to the Holy Scriptures, that we ought not to believe them, altho' they 〈◊〉 never ſo Orthodoxly, called, or ſubtile Endeavours to prove their Aſſertion. Now ſuch a one as the latter is G. T. For he greatly endeavours to prove, That Jeſus Chriſt was not in the Beginning; and that the World was not made by him, which is contrary to the Holy Scripture; and he alſo endeavours to prove the firſt Day of the Week to be the Chriſtian Sabbath; the which he hath no Scripture to prove, as he himſelf doth acknowledge. I ſhall ſet down ſome of his own words in his Book: Firſt, concerning Chriſt Jeſus; in p. 4. he ſaith, We ſay that it may be Orthodoxly denied and aſſerted, That Jeſus Chriſt did not make the World, for the World was 4000 Years before ever Jeſus Chriſt was: And in p. 5. he ſaith, In the Old Teſtament Chriſt is Propheſied of to come; how could he then create the World: And in p. 12. he ſaith, We have ſufficiently Anſwered that it was not the Lord Chriſt that created the World: And in p. 19. he ſpeaking of before the Fall of Man, ſaith, In which time there could not be ſo much as any need or uſe of a Jeſus or a Chriſt; nor was there ſo much as the leaſt hint of him given, by either Propheſie or Promiſe: (And then he ſaith) much leſs was he himſelf in Being: And in p. 130. he ſaith, I think I have ſhewn that the Lord Chriſt did not make the World.

Now here, all that can ſee with a ſingle Eye, may ſee the darkneſs and blindneſs of this Man; yea, the groſſ • darkneſs that may be felt; yea, the blindneſs, the born blindneſs. Oh! Erroneous Doctrine; who will believe or receive ſuch Doctrine, as is ſo contrary to the Holy Scriptures of Truth? Now that this is contrary to the Holy Scriptures, is eaſily prov'd: And by the Aſſitance of the Holy Spirit of God, I ſhall undertake to prove, That Jeſus Chriſt was in the Beginning, and that the World was made by him: For Chriſt Jeſus ſaid to the Jews, Before Abraham was, I am, John 8.58. And the Apoſtle Paul, ſpeaking of the Jews, ſaid, They drank of that Spiritual Rock that followed them; and that Rock was Chriſt, 1 Cor. 10.4. And Chriſt in Prayer ſaid, And now, O Father, Glorifie thou me with thine own ſelf, with the Glory which I had with thee before the World was: And he farther ſaid, Thou lovedſt me before the foundation of the World, John 17.5, 24. And in Chap. 1. ver. 10. It is written, He was in the World, and the World was made by him; and the Apoſtle Paul poſitively ſaith, That God created all things by Jeſus Chriſt, Eph. 3.9. And he ſpeaking again of Chriſt Jeſus, ſaith, By him were all things created that are in Heaven, and that are in Earth, viſible and inviſible; whether they be Thrones, or Dominions, or Principalities, or Powers; all things were created by him and for him, Coll. 1.16. And the Apoſtle writing to the Hebrews, further ſaith, God who at ſundry times, and in divers manners ſpake in times paſt unto the Fathers by the Prophets, hath in theſe laſt days ſpoken unto us by his Son, whom he hath appointed Heir of all things, by whom alſo he made the Worlds, Heb. 1.1, 2. Now here it is evident, from the words of Chriſt and his Apoſtles, That Jeſus Chriſt was in the Beginning, with the Father; and that all things were created by him. More might be ſaid to prove that Jeſus Chriſt was in the Beginning, and that all things were created by him: But this being ſufficient, I ſhall proceed to reply to the other part of his Book; but firſt I ſhall ſet down ſome of his own words in his Book, that the Reader may ſee what it is that I do return an Anſwer unto: The firſt words in his Book are as follows, The Lord's Day Vindicated, or the firſt Day of the Week the Chriſtian Sabbath: And in p. 33. he ſpeaking of the ſeventh Day, and of Chriſt, ſaith, He deſigned (to wit Chriſt) its ſpeedy Abſolution as the ſeventh Day, and its Converſion into the firſt Day. Now this wants a Proof from G. T. And in p. 44. he ſpeaks of the Change of the ſeventh Day into the firſt Day Sabbath, as he calls it; and in p. 59 and 60. he ſaith, And we ſay the ſeventh Day being caſhiered, the firſt Day ought to be its ſucceſſor. I wonder from whence he will prove this: And in p. 85. he mentions Chriſt's words, where it's ſaid, The Son of Man is Lord, even of the Sabbath Day: And then he ſaith a Proof which we make uſe of to prove our Doctrine of the firſt Day Sabbath; but I ſay this is no Proof at all: And in p. 114. he ſaith, The Seventh Day Sabbath was obſerved in Commemoration of the Works of Creation, until a more admirable Work of God ſhould be Accompliſhed; ſo the firſt day ever after ſhould be the Holy Reſt. It will be very hard for G. T. to prove this; and it doth alſo manifeſt his great Ignorance, of the Reſting Place that the Servants of the Lord have in Chriſt Jeſus. Now here the Reader may ſee, that his endeavours are to prove the firſt Day of the Week to be the Chriſtian Sabbath; and yet in p. 56. he ſaith, We grant that the Holy Scripture do call no other Day of the Week a Sabbath, but the ſeventh: And in p. 94. he ſaith, The firſt Day is never called Sabbath in Scripture; and I ſay ſo too, and therefore he might very well have been ſilent: But here, all whoſe Underſtanding is open, may ſee how this Man labours like a Man beating the Air, or that builds without a Foundation; for himſelf doth acknowledge, that he hath no Scripture for a Foundation: But if we, who in ſcorn are call'd Quakers, ſhould bring ſuch Doctrine as we had no Scripture to prove, how would People cry out againſt us? And indeed, Reaſon enough too: But we bring no ſuch Doctrine, God forbid we ſhould; for we are a People that have an honourable Eſteem for the Holy Scriptures. Well, but I would not have any to think that I am going about to plead for the Obſervance of the ſeventh Day as a Sabbath; I ſay, Nay; altho' it was a Day that was once commanded to be obſerv'd as a Sabbath or Reſt, which is all one: And this was an high Day with the Jews, for they blamed Chriſt Jeſus, becauſe his Diſciples plucked the Ears of Corn, and becauſe he did Cures on that Day; but the Apoſtle Paul tells us, That the Sabbath Days, with other Obſervations, are ſhadows of things to come; for he writing to the Colloſians, Chap. 2.16.17. ſaith, Let no Man therefore judge you in Meat or in Drink, or in reſpect of an holy Day, or of the new Moon, or of the Sabbath Days, which are a ſhadow of things to come, but the Body is of Chriſt. Now here we may ſee that the Sabbath Day was a ſhadow; of what, may ſome ſay, why the Body is of Chriſt: He that can underſtand, let him: Chriſt is the Subſtance; for the Apoſtle Paul ſaith, The Law was our School-Maſter, to bring us unto Chriſt, Gal. 3.24. And again, Chriſt is the end of the Law, Rom. 10.4. So we may ſee that Chriſt is the Subſtance, ſhadowed forth in the Time of the Law; therefore Chriſt is the Chriſtian Sabbath: For as I ſaid before, Sabbath ſignifieth Reſt; and Chriſt Jeſus is the Reſt of his People; and he invites People to come unto him, that ſo they may Reſt in him; for he ſaith, Come unto me, all ye that labour and are heavy laden, and I will give you Reſt: And again, Learn of me, for I am meek and lowly in heart, and you ſhall find Reſt unto your Souls, Matth. 11.28, 29. And Chriſt farther ſaid unto his Followers, Theſe things have I ſpoken unto you, that in me you might have peace, John 16.33. Here we may ſee that Reſt and Peace is in Chriſt Jeſus: And this is the Reſt ſpoken of in Hebrews 4.9; 10. where the Apoſtle ſaith, There remaineth therefore a Reſt to the People of God; for he that is entered into his Reſt, he hath alſo ceaſed from his own works, as God did from his. Now here we may ſee, that they that are entered into the true Reſt, have ceaſed from their own works: They that can underſtand, let them underſtand: They that are entered into the true Reſt, ceaſe from their own working, willing, and running, and are ſubject to the will of God their Creator, and ſo are not their own, but the Lord's, and are not doing their own works, but the work of God; neither are they following of their own corrupt wills and deſires; but they are lead by the Spirit of God in their own Hearts; for they that are lead by the Spirit of God, they are Sons of God; ſee Rom. 8.14. And they that are Sons of God, do know this trueſt; but G. T. doth manifeſt his Ignorance of it, in applauding of an outward Day, and putting of it in its room: And in p. 90. G. T. ſaith, That St. John calls the firſt Day of the Week the Lord's Day: And in p. 132. he ſaith, That the Holy Ghoſt does call the firſt Day of the Week the Lord's Day. Here G. T. hath made a bold venture, and he will find a very hard task to prove what he hath ſaid; and he doth alſo manifeſt his ignorance of the Everlaſting Day of God's Power, that the Saints in Light are enjoyers of: For the path of the Juſt is as the ſhining Light, that ſhineth more and more unto the perfect Day, Prov. 4.18. And the Apoſtle Paul writing to the Believers, ſaith, Ye are all the Children of the Light, and the Children of the Day; we are not of the Night, nor of Darkneſs: Therefore let us not ſleep, as do others, but let us watch and be ſober; for they that ſleep, ſleep in the Night, and they that be drunken, are drunken in the Night; but let us who are of the Day, be ſober, Theſſ. 5.5, 6, 7, 8. Now where is an inviſible Day ſpoken of, that the Sanctified Ones are made living Witneſſes of; and the Apoſtle Peter, he alſo ſpeaks of this inviſible Day; for he ſaith, We have alſo a more ſure word of Propheſie, whereunto you do well, that you take heed, as unto a Light that ſhineth in a dark place, until the Day dawn, and the Day-Star ariſe in your Hearts, 2 Pet. 1.19. (Mark;) here the Apoſtle ſpeaks of the dawning of the Day, and of the ariſing of the Day-Star in the Heart: Bleſſed are they that are Witneſſes of it, for it expelleth the darkneſs, and cauſeth it to fly away; and it giveth a true diſcerning, and a right underſtanding of the things of God: But G. T. manifeſts himſelf to be ignorant of this inviſible Day of the Lord; and ſo appears not to be an Inhabitant of the Holy City, new Jeruſalem; for they that are Citizens of this Holy City, are living Witneſſes of the Everlaſting Day of God's Power, dawned and broken forth. An Everlaſting Day indeed, For there ſhall be no Night there, Rev. 21.25. and 22.5. He that can hear, let him hear, and underſtand. Now as for the Days of the Week, they are called as follows; the firſt Day, the ſecond Day, the third Day, the fourth Day, the fifth Day, the ſixth Day, the ſeventh Day, Gen. 1.5.8.13.19.23.31. and 2.2. The Lord's Day is an Everlaſting Day, and the true Communicants are living Witneſſes of it; for in this Everlaſting Day, the true Fellowſhip ſtands; ſee the 1 John 1.7. Gen. 1.5. The Light is called Day, and in the Light, the true Fellowſhip ſtands: But as for the Days of the Week, they have their Names, altho' they may properly be ſaid to be the Lord's Days, becauſe he ordained them; but he hath given them Names, and we ought to call them by the Names that he hath given unto them, and the Names are as is before ſhewed: And as for the ſeventh Day, being called a Sabbath, I have ſpoken to that already: But as for the firſt Day of the Week, the Apoſtles did not call it a Sabbath, nor yet, as I find, the Lord's Day; but they called it as it was called in the Beginning, The firſt Day of the Week; for its written, That Mary Magdalen, and the other Mary, came to the Sepulchre, as it began to dawn, towards the firſt Day of the Week; ſee Matth. 28.1. and Mark 16.2. and Luke 24.1. and John 20.1. and in Cor. 16.1.2. the Apoſtle Paul ſaith, Now concerning the Collection for the Saints, as I have given order to the Churches of Galatia, even ſo do ye upon the firſt Day of the Week. (Mark;) here the Apoſtles did not call the firſt Day of the Week, the Chriſtian Sabbath; neither did they call it the Lord's-Day, but the firſt Day of the Week; therefore, it is good for all People, profeſſing Chriſtianity, to take Example by the holy Men of God, and call the Days by their Names, and not put new Names, that they have no command, nor yet Example for: Well, but ſome may query or ſay, Ought we not to ſet apart one Day in ſeven? Anſwer, I ſay it is neſſary, yea, needful, that one day in ſeven ſhould be ſet apart, for ſeveral Reaſons. Firſt, It is needful that Man and Beaſt ſhould Reſt ſome time from their Labour. Secondly, Men and Women, being free from their outward Labour and Concern, they may be the more freely given up in their Hearts and Minds to wait upon God and Worſhip him; a Duty that is incumbent upon us all; a Duty that we all owe unto Almighty God; therefore bleſſed are all they that do perform it aright; the which is rightly performed in Spirit and in Truth; ſee John 4.23, 24. Thirdly, That Servants that elſe might not have liberty, that they may have liberty to wait upon God, and Worſhip him. Now it is well known, through ſeveral Nations, that we who in ſcorn are called Quakers, do ceaſe from our outward Labour, and Aſſemble our ſelves together, to wait upon God, and Worſhip him on the firſt Day of the Week; and yet we cannot therefore call it the Chriſtian Sabbath, for we have no ſuch Example from the Holy Apoſtles, but as they did, ſo do we, call it the firſt Day of the Week. Now as for the Names of the Days, which are commonly uſed amongſt many People, they ſprang from the old Pagan Saxons; ſee Verſtigans Antiquities, and Cambden's Brit. For on the firſt Day of the Week, they worſhipped the Idol of the Sun, which was placed in a Temple, from whence they called it Sunday. The ſecond Day of the Week they Dedicated to the Idol of the Moon, from whence they called it Munday. The next was the Idol of Planets, which was the Idol of Tuiſco, who was the firſt and chiefeſt Man of that Name among the Germans unto whom the Name of Tueſday was eſpecially Dedicated. The next was the Idol Wooden, whom the Saxons Honoured for their God of Battel, from whence they called the fourth Day Wedneſday. The next was the Idol Thor, from whence the Name Thurſday is retained inſteed of the fifth Day of the Week. The next Idol was the Goddeſs Friga, to which Idol they Dedicated the ſixth Day of the Week, and called it Friday, which is retained unto this Day. The laſt was the Idol Seater, from whence the ſeventh Day is called Saturday.

Now it is good for all People to leave theſe old Pagan, Saxon, Heather Names, and call the Days as they are called in Scripture, as is before ſhewed. The Lord proſper his Great Work, and cauſe his Truth to ſpread more and more, is the Prayer and Deſire of my Soul; even ſo. Amen.