The Jewish Sabbath abrogated, or, The Saturday Sabbatarians confuted in two parts

Answ. Dr. Wallis has said enough to clear this to all that are willing to be satisfied:¹ yet I shall add another learned Writer; Acts 20. 7. 1 Cor. 16. 2. in which place (he shows) 'tis the same called by the Evangelists [Greek or Hebrew]^*: so in those places una Sabbatorum must be expounded by the Lord's-day, saith Chrysostom^†, whose Interpretation Hierom allows, and expounds the reason thereof; ad Hebidum quaest. 4. because, saith he, every week is divided into the Sabbath, into the first, and second, and third, and fourth, and fifth, and sixth days; which the Heathens called by the names of their Idols and Elements: and therefore in those Fathers opinion, una Sabbatorum (by Enallage of the plural number for the singular; for it's seldom read in the singular number in the Old Testament, which the Writers of the New Testament do imitate) and prima Sabbatorum are all one: for the name of Sabbath among the Ancients denoteth not only the last day of the week, but the whole week.—The Hebrews called the whole week Sabbath. And in this sense is the Pharisee to be understood about the Sabbath—he glories of fasting [Greek or Hebrew], quasi twice a Sabbath: There by Sabbath we must of necessity understand the whole week, by an Hebraism, and not the last day thereof. For the Pharisees (as most learned Searchers of Hebrew Antiquities have often observed, which thing Epiphanius put us in mind of) instituted two Feasts every week,⁴ namely on Monday and Thursday: therefore the Lord's-day ⟨p. 231⟩was called [Greek or Hebrew], or una Sabbatorum, as in the Evangelists and Apostles, so in the Writers of the following Age. He that will look into their Writings, shall find Examples enough.

Answ. Dr. Wallis has said enough to clear this to all that are willing to be satisfied: