The Jewish Sabbath abrogated, or, The Saturday Sabbatarians confuted in two parts
The Jewish Sabbath abrogated, or, The Saturday Sabbatarians confuted in two parts : first, proving the abrogation of the old seventh-day Sabbath : secondly, that the Lord's-Day is of divine appointment : containing several sermons newly preached upon a special occasion, wherein are many new arguments not found in former authors / by Benjamin Keach.The Jewish Sabbath abrogated, or, The Saturday Sabbatarians confuted in two parts : first, proving the abrogation of the old seventh-day Sabbath : secondly, that the Lord's-Day is of divine appointment : containing several sermons newly preach'd upon a special occasion, wherein are many new arguments not found in former authors / by Benjamin Keach.
Benjamin Keach 1640–1704London: printed by John Marshall, 1700
vi, [2], 279, [1] p. : port. · 83k words · Wing K73 · ESTC R7556
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. Others do not so much assert that, but •low it might be set apart in the design of God from his finishing his Work, and yet af••rm it was not given to any to keep till Israel's •oming into the Wilderness, when God was about to form them into an Ecclesiastical and Political Church-State; and appointed them Laws and Ordinances, particularly the Worship, Duties, and Sacrifices they were to discharge on their Sabbath-day. And indeed it may seem unreasonable to believe that the wise God shall give a Sabbath, not only for Rest, but for Divine Worship, before he appointed those Du••es of Worship he would have them to perform on that day; which were essentially necessary for all to know, as well as the special precise Day it self.
2. Others do not so much assert that, but •low it might be set apart in the design of God from his finishing his Work, and yet af••rm it was not given to any to keep till Israel's •oming into the Wilderness, when God was a•out to form them into an Ecclesiastical and Po•itical Church-State; and appointed them Laws and Ordinances, particularly the Worship, Duties, and Sacrifices they were to discharge on their Sabbath-day. And indeed it may seem unreasonable to believe that the wise God shall give a Sabbath, not only for Rest, but for Divine Worship, before he appointed those Du••es of Worship he would have them to per•orm on that day; which were essentially ne•essary for all to know, as well as the special •recise Day it self.
1. But to begin with the first Argument, that Moses wrote those words in his History by way of Prolepsis, or Anticipation, and so to be •ead, as it were, in a Parenthesis: that is, Moses being the first Man that wrote by Revelation or Inspiration; and having before he began to write, received the Command of the Seventh-day Sabbath, and the reason of its Institution,
⟨p. 42⟩
coming to write of the Time when God finished his Work, put in this concerning the Sabbath by way of Anticipation, saying, God blessed the Seventh-day, and sanctified it; not that Adam knew any thing of it, or that he gave him a Command to keep it.
Dr. Owe• owns there are sundry things asserted in History by way of Anticipation, tho he suppose they fell out commonly in the same Age: but methinks he saith little to the purpose to confute what other learned Men have said on this account; and to reserve my own thoughts to myself, I shall give you an account of what two […] three of them assert, who believe Moses wrot• this in Gen. 2. by way of Anticipation. On• Author having showed that some believe God […] the beginning of the World did set apart th• seventh day,
and commanded Adam to keep it says, that others, and those ancienter, and o• more Authority, conceive these words to be spoken by a Prolepsis or Anticipation, and to relate to the times wherein Moses wrote; and intimated only the reason why God required of the Jews to sanctify the seventh day rather than any other: no Precept to that purpose being given to Adam and to his Posterity, nor any Mystery in the number seven, why it should be thought most proper for God's Public Worship: And this, saith he, is indeed the ancienter and more general Opinion, unanimously delivered both by Jews and Christians, and not so much as questioned till these latter days: And tho some ascribe it to Tostatus as the first Inventer of it, yet it is ancienter far than he; tho were it so, it could not be denied but it had an able and learned Author, who, considering the times in which he lived, and the shortness of his Life, hardly ever had his equal.
⟨p. 43⟩
[…] is true, Tostatus makes this Query, Whether […] Sabbath being sanctified by God in the In••cy of the World, had been observed by Men •o the Light of Nature;
1. But to begin with the first Argument, that Moses wrote those words in his History by way of Prolepsis, or Anticipation, and so to be •ead, as it were, in a Parenthesis: that is, Moses being the first Man that wrote by Revelation or Inspiration; and having before he began to write, received the Command of the Seventh-day Sabbath, and the reason of its Institution, ⟨p. 42⟩coming to write of the Time when God finished his Work, put in this concerning the Sabbath by way of Anticipation, saying, God blessed the Seventh-day, and sanctified it; not that Adam knew any thing of it, or that he gave him a Command to keep it.1 Dr. Owe• owns there are sundry things asserted in History by way of Anticipation, tho he suppose they fell out commonly in the same Age: but methinks he saith little to the purpose to confut• what other learned Men have said on this account; and to reserve my own thoughts to m••self, I shall give you an account of what two 〈…〉 three of them assert, who believe Moses wrot• this in Gen. 2. by way of Anticipation. On• Author having shew'd that some believe God 〈…〉 the beginning of the World did set apart th• seventh day,2 and commanded Adam to keep it says, that others, and those antienter, and o• more Authority, conceive these words to be spoken by a Prolepsis or Anticipation, and to relate to the times wherein Moses wrote; and intimated only the reason why God required of the Jews to sanctify the seventh day rather than any other: no Precept to that purpose being given to Adam and to his Posterity, nor any Mystery in the number seven, why it should be thought most proper for God's Publick Worship: And this, saith he, is indeed the antienter and more general Opinion, unanimously deliver'd both by Jews and Christians, and not so much as question'd till these latter days: And tho some ascribe it to Tostatus as the first Inventer of it, yet it is antienter far than he; tho were it so, it could not be deny'd but it had an able and learned Author, who, considering the times in which he lived, and the shortness of his Life, hardly ever had his equal. ⟨p. 43⟩〈…〉 is true, Tostatus makes this Query, Whether 〈…〉 Sabbath being sanctified by God in the In••cy of the World, had been observ'd by Men •o the Light of Nature;
and returns this An••er, that God commanded not the Sabbath to […] sanctified in the beginning of the World, […] it was commanded afterwards by the Law […] Moses, when God did publicly make known […] Will on Mount Sinai; and that whereas […] Scripture speaks of sanctifying the seventh […] in Gen. 2. it is not to be understood as if […] Lord did then appoint it for his public worship, but to be referred to the time wherein •oses wrote, which was in the Wilderness, &c. […] so the meaning of the Prophet will be ••iefly this, that God did sanctify that day, •at is, to us that are his People of the House […] Jacob. So far Tostatus. Our Author also cites […] Josephus speaking after the same manner:* and, ••th he, Solomon Jarchi, one of the principal •abbins, speaks more expressly to this purpose, […] makes this Gloss or Comment upon Moses's words: God blessed the seventh day, i. e. in Manna, because for every day of the week an Homer of it fell upon the Earth, and a double portion on the sixth; but none fell on the seventh •ay at all. He also quotes Mercer, one much conversant in the Rabbins, who confesses the Rabbins generally referred Gen. 2. to the following ••mes, even to the Sanctification of the Sabbath •stablish'd by the Law of Moses.—Doubtless •he Jews who so much doted on their Sabbath, would by no means have robbed it of so great Antiquity, had they had any ground to approve •hereof, or not known the contrary: so that the •cope of Moses in this place was not to show the time when, but the occasion why God did afterwards sanctify the seventh day, because ⟨p. 44⟩that on that day he rested from all his Works.
and returns this An••er, that God commanded not the Sabbath to 〈…〉 sanctified in the beginning of the World, 〈…〉 it was commanded afterwards by the Law 〈…〉 Moses, when God did publickly make known 〈…〉 Will on Mount Sinai; and that whereas 〈…〉 Scripture speaks of sanctifying the seventh 〈…〉 in Gen. 2. it is not to be understood as if 〈…〉 Lord did then appoint it for his publick •orship, but to be refer'd to the time wherein •oses wrote, which was in the Wilderness, &c. 〈…〉 so the meaning of the Prophet will be ••iefly this, that God did sanctify that day, •at is, to us that are his People of the House 〈…〉 Jacob. So far Tostatus. Our Author also cites 〈…〉 Josephus speaking after the same manner:* and, ••th he, Solomon Jarchi, one of the principal •abbins, speaks more expresly to this purpose, 〈…〉 makes this Gloss or Comment upon Moses's words: God blessed the seventh day, i. e. in Manna, because for every day of the week an Homer of it fell upon the Earth, and a double •ortion on the sixth; but none fell on the seventh •ay at all. He also quotes Mercer, one much •onversant in the Rabbins, who confesses the Rab•ins generally refer'd Gen. 2. to the following ••mes, even to the Sanctification of the Sabbath •stablish'd by the Law of Moses.—Doubtless •he Jews who so much doted on their Sabbath, would by no means have robbed it of so great Antiquity, had they had any ground to approve hereof, or not known the contrary: so that the cope of Moses in this place was not to shew the time when, but the occasion why God did afterwards sanctify the seventh day, because
Moreover, the same Author saith; Nor […] it otherwise conceived, than that Moses did he•• speak by way of Prolepsis or Anticipation, […] Ambrose Catharini *opened the contrary, th•• next falls foul upon Tostatus: Yet, saith he, […] same Catharini affirms in the same Book, th•• nothing is more frequent in holy Scripture th•• these Anticipations; and among others our A••thor mentions one or two: it is said of Abraham, that he removed to a Mountain eastwa•• of Bethel, whereas it was not called Bethel till […] hundred years after, and Abraham knew it […] by that name; but Moses writing the History of Abraham (saith a French Protestant Divine […] calls it by Anticipation Bethel, which was […] so called till Jacob gave it that name,2 which before was called Luz. So in Judg. 5. 9, 19. […] said, the Angel of the Lord came up from G••gal to Bokim, which was not so called till afterwards. 3We also find in Exod. 16. that Mos•• said, This is the thing that the Lord commanded▪ Fill an Omer of it to be kept for your Generations, that they may see the Bread wherewith you have been fed in the Wilderness, when I broug•• you forth from the Land of Egypt.4—So Aaron laid it up before the Testimony to be kept. Calvin saith this Author, tells us on this Text, indeed it could not well be otherwise interpreted (i. e. but by Anticipation) for how could Aaron lay up a pot of Manna to keep before the Testimony, when as yet there was neither Ark nor Tabernacle, and so no Testimony at that time▪ Moreover, Moses tells us in the place before mentioned, that the Children of Israel eat Manna forty years, which, saith he, is not otherwise true in that place and time, but by Anticipation.
Moreover, the same Author saith; Nor 〈…〉 it otherwise conceiv'd, than that Moses did he•• speak by way of Prolepsis or Anticipation, 〈…〉 Ambrose Catharini *opened the contrary, th•• next falls foul upon Tostatus: Yet, saith he, 〈…〉 same Catharini affirms in the same Book, th•• nothing is more frequent in holy Scripture th•• these Anticipations; and among others our A••thor mentions one or two: it is said of Abr••ham, that he removed to a Mountain eastwa•• of Bethel, whereas it was not called Bethel till 〈…〉 hundred years after, and Abraham knew it 〈…〉 by that name; but Moses writing the Histor• of Abraham (saith a French Protestant Divine 〈…〉 calls it by Anticipation Bethel, which was 〈…〉 so called till Jacob gave it that name,2 which b••fore was call'd Luz. So in Judg. 5. 9, 19. 〈…〉 said, the Angel of the Lord came up from G••gal to Bokim, which was not so call'd till afte••wards. 3We also find in Exod. 16. that Mos•• said, This is the thing that the Lord commanded▪ Fill an Omer of it to be kept for your Generations, that they may see the Bread wherewith you have been fed in the Wilderness, when I broug•• you forth from the Land of Egypt.
Now I argue thus: If Moses by way of Anticipation speaks of that as being done, ••ich was not actually done till forty, fifty, or •undred years after, why might he not in […]. 2. put that in after the same manner, that •s not indeed done till his time, when God gave […] the Commandment of the Sabbath? If he •ts that into his History as done, which was […] done till a hundred years after, why not […] other thing till two thousand years? The ••stance of time to me signifies nothing, tho […]. Owen seems to intimate as if it did. I ••ll leave this to all Mens serious thoughts, […] what little reason the Sabbatarians, or others […] to cast so much contempt on what these […] have said.
Now I argue thus: If Moses by way of Anticipation speaks of that as being done, ••ich was not actually done till forty, fifty, or •undred years after, why might he not in 〈…〉. 2. put that in after the same manner, that •s not indeed done till his time, when God gave 〈…〉 the Commandment of the Sabbath? If he •ts that into his History as done, which was 〈…〉 done till a hundred years after, why not 〈…〉 other thing till two thousand years? The ••stance of time to me signifies nothing, tho 〈…〉. Owen seems to intimate as if it did. I ••ll leave this to all Mens serious thoughts, 〈…〉 what little reason the Sabbatarians, or others 〈…〉 to cast so much contempt on what these 〈…〉 have said.
Secondly, As to the other sort, who insist not […] much on this, yet deny that God gave Adam […] Command to keep the seventh day, tho it […] said, God blessed the seventh day, and sanctified […]
Secondly, As to the other sort, who insist not 〈…〉 much on this, yet deny that God gave Adam 〈…〉 Command to keep the seventh day, tho it 〈…〉 said, God blessed the seventh day, and sanctified 〈…〉
1. The Scripture expresses not the manner […] the Lord sanctified it:1 (1.) Whether by ••parting any special Holiness to that day, which (as Dr. Owen saith) it was not capable […], there being no inherent Holiness in that day •ore than another. (2.) Or by dedicating the ••me to any Religious Worship for Adam to be ••und in on that day. Or, (3.) Whether he ••ight not then by a Decree or Purpose only destine that day to religious Worship for future ••mes: for he foresaw Man would fall, and need […] Sabbath for himself, and a particular day to worship God in. Now 'tis evident a Law may […] instituted* long before the time of its Commencement, or being in force. Divers great •en both Ancient and Modern,3 as Dr. White ••timates, affirm that God by a Decree only ⟨image 29⟩[…] ⟨image 29⟩[…] ⟨p. 44⟩[…] ⟨p. 45⟩[…] ⟨p. 46⟩destined that day to religious Service in future time; he instances in venerable Bede, and before him, Justin Martyr, Tertullian, and Iren•us, that God sanctified the seventh day, Gen. 2. by his Decree and Destination only, not by any present Imposition.
1. The Scripture expresses not the manner 〈…〉 the Lord sanctified it:1 (1.) Whether by ••parting any special Holiness to that day, •hich (as Dr. Owen saith) it was not capable 〈…〉, there being no inherent Holiness in that day •ore than another. (2.) Or by dedicating the ••me to any Religious Worship for Adam to be ••und in on that day. Or, (3.) Whether he ••ight not then by a Decree or Purpose only ••estine that day to religious Worship for future ••mes: for he foresaw Man would fall, and need 〈…〉 Sabbath for himself, and a particular day to •orship God in. Now 'tis evident a Law may 〈…〉 instituted* long before the time of its Com•encement, or being in force. Divers great •en both Antient and Modern,3 as Dr. White ••timates, affirm that God by a Decree only ⟨image 29⟩〈…〉⟨image 29⟩〈…〉⟨p. 44⟩〈…〉⟨p. 45⟩〈…〉⟨p. 46⟩destin'd that day to religious Service in future time; he instances in venerable Bede, and before him, Justin Martyr, Tertullian, and Irenus, that God sanctified the seventh day,
1God by way of Destination from the beginning appointed the Sabbath for aftertimes.
*Tho I do not say the Sabbath was instituted in Paradise.
First, All generally conclude that God ga•• to Adam but one positive Law, and in brea••ing of that (as Dr. Lightfoot, and others shew• he broke all the ten Commandments, which […] to the matter or substance of them were wrote in his Heart; and that this greatened his Si• viz. that tho he had but one Commandment▪ he violated it.
First, All generally conclude that God ga•• to Adam but one positive Law, and in brea••ing of that (as Dr. Lightfoot, and others shew• he broke all the ten Commandments, which 〈…〉 to the matter or substance of them were wro• in his Heart; and that this greatened his Si• viz. that tho he had but one Commandment▪ he violated it.
Secondly, Suppose Adam had had this positive Law given to him also, to keep holy the seventh day, and had broke it, had he thereby been guilty of the breach of all the others? For I have just now showed that most believe him guilty of all in breaking that one Command, Thou shalt not eat of the Tree of Knowledge of good and evil. But being every way guilty, it must be supposed he broke both those positive Commands, if he had two given him, and so was guilty of the breach of the fourth twice. Nay, if what I say be considered, and that which I inquire about be granted, he was doubly guilty of the breach of them all.
Secondly, Suppose Adam had had this positive Law given to him also, to keep holy the seventh day, and had broke it, had he thereby been guilty of the breach of all the others? For I have just now shew'd that most believe him guilty of all in breaking that one Command, Thou shalt not eat of the Tree of Knowledg of good and evil. But being every way guilty, it must be supposed he broke both those positive Commands, if he had two given him, and so was guilty of the breach of the fourth twice. Nay, if what I say be consider'd, and that which I inquire about be granted, he was doubly guilty of the breach of them all.
Thirdly, The Law of the Sabbath was (as it is conceived) that Adam should keep that day holy; nay, he must be so obliged, if any Command was given to him, yea and keep it more holy than any of the other six. Now if so, would it not follow that Adam was not perfect in Innocency? Doth Perfection admit of any ⟨p. 47⟩•urther degree of Holiness, or require more sanctity on that day than any other? Certain•• while he stood, every day must be kept with •e Holiness and Sanctity. Or I say, what •ason can be given that Adam, who was so •ly and perfect, and capable in the same de•ree of contemplating every day the Perfections of his blessed Creator, should need one •ecial day to do this in, having nothing to •vert his thoughts, nor any need of a day of •st from toilsome Labour? If so, doth not what •ey say argue some Imperfection attending […]? how then was he created in the Image of […], and perfect, if he was capable of keeping •y one day more holy than the rest whilst in innocency? If any should say he was capable […] rest from dressing the Garden on one day: […] answer, if the dressing the Garden was any •nderance to him in Divine Contemplation, […] any holy Duty, it argues still he was not perfect, nor completely happy.
Thirdly, The Law of the Sabbath was (as it is conceiv'd) that Adam should keep that day holy; nay, he must be so oblig'd, if any Command was given to him, yea and keep it more holy than any of the other six. Now if so, would it not follow that Adam was not perfect in Innocency? Doth Perfection admit of any ⟨p. 47⟩•urther degree of Holiness, or require more •anctity on that day than any other? Certain•• while he stood, every day must be kept with •e Holiness and Sanctity. Or I say, what •ason can be given that Adam, who was so •ly and perfect, and capable in the same de•ree of contemplating every day the Perfecti•ns of his blessed Creator, should need one •ecial day to do this in, having nothing to •vert his thoughts, nor any need of a day of •st from toilsom Labor? If so, doth not what •ey say argue some Imperfection attending 〈…〉? how then was he created in the Image of 〈…〉, and perfect, if he was capable of keeping •y one day more holy than the rest whilst in •nocency? If any should say he was capable 〈…〉 rest from dressing the Garden on one day: 〈…〉 answer, if the dressing the Garden was any •nderance to him in Divine Contemplation, 〈…〉 any holy Duty, it argues still he was not •erfect, nor compleatly happy.
Fourthly, If one special day was appointed to worship God in, and this he stood in need of, •ill it not follow by the same reason, that he •eeded to be told what special parts of Wor•ip he should perform to God on that day? •or, as I hinted before, it seems strange he •ould need a special day of Worship by a po••ive Law to be appointed him, and no Duties •f Worship be instituted suitable to such a day. evident it is, when God commanded his People Israel to keep the Seventh-day Sabbath, he •old them how they should do it, and what acts of Worship they should discharge on that •ay.
Fourthly, If one special day was appointed to •orship God in, and this he stood in need of, •ill it not follow by the same reason, that he •eeded to be told what special parts of Wor•ip he should perform to God on that day? •or, as I hinted before, it seems strange he •ould need a special day of Worship by a po••ive Law to be appointed him, and no Duties •f Worship be instituted sutable to such a day. •vident it is, when God commanded his Peo•le Israel to keep the Seventh-day Sabbath, he •old them how they should do it, and what •cts of Worship they should discharge on that •ay.
Fifthly, It may seem strange that any wise •an should affirm that Adam was enjoined to •eep a Sabbath, from what is said in Gen. 2. ⟨p. 48⟩whenas we read not one word of a Sabbath there; all that Moses says is, that, God blessed the seventh day, and sanctified it. Now, as one observes, the seventh day is three times mentioned in this Text, but the term Sabbath not at all, nor indeed any where else, till it came to be given to the Children of Israel in the Wilderness; nor can they ever prove that the seventh day mentioned Exod. 16. or 20. wa• the precise seventh day immediately succeeding the six days of the Creation: but more […] that hereafter.
Fifthly, It may seem strange that any wise •an should affirm that Adam was injoyned to •eep a Sabbath, from what is said in Gen. 2. ⟨p. 48⟩whenas we read not one word of a Sabbath there; all that Moses says is, that, God blessed the seventh day, and sanctified it. Now, as one observes, the seventh day is three times mentioned in this Text, but the term Sabbath not at all, nor indeed any where else, till it came to be given to the Children of Israel in the Wilderness; nor can they ever prove that the seventh day mentioned Exod. 16. or 20. wa• the precise seventh day immediately succeedin• the six days of the Creation: but more 〈…〉 that hereafter.
Sixthly, Since we read of no day called […] Sabbath till near two thousand years from th• Creation, how should any before the Flood• or before Moses, know of such a day? for th• bear Expression, that God sanctified the sevent• day, &c. if that was known to the old World and afterwards (which I much doubt of) could not without some other Revelation discover that they were obliged to keep it as a Sabbath in religious Worship: tho it is said, God sanctified the seventh day, yet it is not said that Ada• also sanctified it, nor can they tell how Adam should know that God then sanctified it; for being not created till the sixth day, how could he, without some special Revelation, know the next day after was the seventh day from the Creation? Could he tell how long God was in making the Heavens and the Earth? &c. Moreover, 'tis worth noting how strenuously our Opponents do urge that there is no express Command to keep the first day. Now may not w• say, there is no express Command for Adam in Innocency, or when fallen, or for any till Moses's time to keep the seventh day as a Sabbath? yet they boldly affirm it was their duty to keep it.
Sixthly, Since we read of no day call'd 〈…〉 Sabbath till near two thousand years from th• Creation, how should any before the Flood• or before Moses, know of such a day? for th• bear Expression, that God sanctified the sevent• day, &c. if that was known to the old World and afterwards (which I much doubt of) could not without some other Revelation discover that they were obliged to keep it as a Sabbath in religious Worship: tho it is said, God sanctified the seventh day, yet it is not said that Ada• also sanctified it, nor can they tell how Adam should know that God then sanctified it; for being not created till the sixth day, how could he, without some special Revelation, know the next day after was the seventh day from the Creation? Could he tell how long God was in making the Heavens and the Earth? &c. Moreover, 'tis worth noting how strenuously our Opponents do urge that there is no express Command to keep the first day. Now may not w• say, there is no express Command for Adam in Innocency, or when fallen, or for any till Moses's time to keep the seventh day as a Sabbath? yet they boldly affirm it was their duty to keep it.
Again, Should it be granted that God commanded Adam to keep that very seventh day on which he himself rested from his Work, and that Adam did sanctify that one day, yet it is not •aid that he did, or was bid to keep holy every seventh day to the world's end; and that he must •egin every such day just at the same time as God did his seventh day, or just at the same time •f the day as it was in Paradise, at that moment •hen God ceased to work.1 Thus Dr. Wallis, who •rther saith, It is not expressly said that all Mankind must for ever after observe the seventh day, […] every week of days, reckoned continually from […] first Creation.
Again, Should it be granted that God commanded Adam to keep that very seventh day on which he himself rested from his Work, and that Adam did sanctify that one day, yet it is not •aid that he did, or was bid to keep holy every •eventh day to the world's end; and that he must •egin every such day just at the same time as God did his seventh day, or just at the same time •f the day as it was in Paradise, at that moment •hen God ceas'd to work.1 Thus Dr. Wallis, who •rther saith, It is not expresly said that all Man•ind must for ever after observe the seventh day, 〈…〉 every week of days, reckoned continually from 〈…〉 first Creation.
—So Aaron laid it up before the Testimony to be kept. Calvin saith this Author, tells us on this Text, indeed it could not well be otherwise interpreted (i. e. but by Anticipation) for how could Aaron lay up a pot of Manna to keep before the Testimony, when as yet there was neither Ark nor Tabernacle, and so no Testimony at that time▪ Moreover, Moses tells us in the place before mention'd, that the Children of Israel eat Manna forty years, which, saith he, is not otherwise true in that place and time, but by Anticipation.
