〈◊〉 〈◊〉 in Eusebius They are the same which the Rabbins call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sahbatharii Lastly The First of the Week is represented as a day instituted by Christ in the place of the Jewish Sabbath For this we have the plain words of Athanasius Hom. de Semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath translated the day of the Sabbath to the Lord's day In the Homily of the Place and Time of Prayer Sunday is Three times called the Sabbath and it is plainly asserted That there is both the Example and Commandment of God for the celebration of this day That this Example and Commandment the godly Christians began to follow immediately after the Ascension of our Lord Christ That we are bound to keep the same day not only for that it is God's express Commandment but also to declare our selves to be loving children in following the example of our gracious Lord and Father And now if we look back and consider what has been represented from the Law Prophets our Blessed Lord the Holy Apostles the Christians which lived in the following Ages we may find just reason to believe That when the Old Sabbath was abrogated the First of the Week was substituted in the room of it FINIS BOOKS Printed at the Theatre in Oxford and Sold by Walter Kettilby at the Bishop's Head in S. Paul's Church-yard 1. INstitutiones Grammaticae Anglo-Saxonicae Maeso-Gothicae Auctore G. Hickesio Ecclesiae Anglicanae Presbytero Quarto 2. Chr. Wasii Senarius sive de Legibus Licentia veterum Poëtarum Quarto 3. Misnae Pars Ordinis primi Zeraim Titul septem Latinè verrit Commentario illustravit Guiliel Guisius Accedit Mosis Maimonidis Praefatio in Misnam Edv. Pocockio Interprete Quar. 4. A Reply to two Discourses lately printed at Oxford concerning the Adoration of our B. Saviour in the Holy Eucharist Quar. 5. Some Reflections upon a Treatise call'd Pietas Romana Parisiensis lately printed at Oxford To which are added I. A vindication of Protestant Charity in Answer to some Passages in Mr. E. M's Remarks on a late Conference II. A Defence of the Oxford Reply to two Discourses there printed A.D. 1687. quar 6. Animadversions on the Eight Theses laid down and the Inferences deduced from them in a Discourse Entitled Church-Government Part V. lately printed at Oxford Quar. 7. Reflections on the Historical part of Church-Government Part V. Quar. 8. An Answer to some Considerations on the Spirit of Martin Luther and the Original of the Reformation lately printed at Ox. quar 9. Of the Unity of the Church a Discourse written 1430 years since in the time of Decius the Persecuting Emperor By Cyprian Bishop of Carthage and Martin Most useful for allaying the present Heats and reconciling the Differences among us 10. The Judgment and Decree of the University of Oxford past in their Convocation July 21.1683 against certain pernicious Books and damnable Doctrines destructive to the Sacred Persons of Princes their State and Government and of all Humane Society rendred into English and published by Command Fol. 11. Diadascaloeophus or the Deaf and Dumb Man's Tutor To which is added A Discourse of the Nature and Number of double Consonants Both which Tracts being the first for what the Author knows that have been published upon either of the Subjects By G. Dalgarno Oct. 12. The Depth and Mystery of the Roman Mass laid open and explained for the use of reformed and unreformed Christians By Dan. Brevint D. D. Twelves There are lately Printed for Walter Kettilby these following Books Dr. Burnet's Theory of the Earth the two last Books concerning the Conflagration of the World and the new Heavens and the new Earth Fol. Answer to Mr. Warren's Exceptions against the first Part. Consideration of Mr. Warren's Defence Relation of the Proceedings at Charter-House upon occasion of K. James II. his presenting a Papist to be admitted into that Hospital in virtue of his Letters Dispensatory Fol. Telluris Theoria Sacra Libri duo posteriores de Conflagratione Mundi de futuro rerum statu Quarto Archaeologiae Philosophicae Sive Doctrina antiqua de Rerum Originibus Libri Duo Bishop Overal's Convocation Book 1606. concerning the Government of God's Catholick Church and the Kingdoms of the whole World Quarto Mr. Nicholl's Answer to an Heretical Book call'd The Naked Gospel Quarto Turner de Lapsu Angelorum Hominum Mr. Lamb's Dialogues about the Lord's Supper Octavo Mr. Raymond's Pattern of pure and undefiled Religion Octavo Exposition on the Church Catechism Oct. Animadversions on Mr. Johnson's Answer to Jovian in Three Letters Octavo Mr. Dodwell's Two Letters of Advice about Susception of Holy Orders c. Mr. Milbourn's Mysteries in Religion Vindicated Or Filiation Deity and Satisfaction of our Saviour asserted against Socinians and others with occasional Reflections on several late Pamphlets Octavo Bishop of Rath and Well's Reflections on a French Testament printed at Bourdeaux Quar. Dr. Sharp's now A. B. of York Sermon before the Queen April 11. 1690. on Gal. 15.13 Fast Sermon before the House of Commons May 21. 1690. on Deut. 5.21 Farewel Sermon at S. Giles's June 28. 1691. on Phil. 4.8 Sermon before the House of Lords November 5. 1691. on Rom. 10.2 Sermon before the King and Queen on Christmas-day 1691. on Heb. 19.26 Sermon on Easter-day 1692. on Ph. 3.10 Sermon of the Things that make for Peace before the Lord Mayor Aug. 23. 1674. on Rom. 14.19 Sermon before the L. Mayor Jan. 1675. on 1 Tim. 4.8 both new Printed Archbishop of York's Thanksgiving Sermon before the King and Queen Novem. 12. 1693. Dr. Grove's now L. Bishop of Chichester Sermon before the King and Q. June 1. 1690. Dr. Pelling's Sermon before the King and Queen Dec. 8. 1689. Vindication of those that have taken the Oaths Quarto Dr. Hooper's Sermon before the Queen Jan. 24. 1690. Kelsey Concio de Aeterno Christi Sacerdotio Sermon of Christ crucified Aug. 23. 1691. Dr. Hickman's Thanksgiving Sermon before the House of Commons Octob. 19. 1690. Sermon before the Queen Oct. 26. 1690. Mr. Lamb's Sermon before the King and Queen Jan. 19. 1689. Sermon before the Queen Jan. 24. 1690. Dr. Worthington of Christian Love Octavo Faith and Practice of a Church of England Man Twelves Fourth Edition Mr. Jeffery's Religion the Perfection of Man Octav. Dr. Scot's Sermon before the Q. May 22. 1692. Mr. Marriot's Sermon before the L. Mayor on Easter-day 1689. Sermon of Union at the Election of the L. Mayor Mich. 1689. Mr. Stainforth's Serm. Jan. 30. 1688. at York Dr. Lynford's before the Lord Mayor Feb. 24. 1688. Mr. Young's Sermon of Union May 20. 1688. The Protestant and Popish Way of interpreting Scripture in Answer to Pax vobis Dr. Resbury's before the Lord Mayor Oct. 21. 1688. Amiraldus of Divine Dreams Discourse of the Nature of Man both in his Natural and Political Capacity both as he is a Rational Creature and member of a Civil Society with an Examination of some of Mr. Hobbs's opinions relating hereunto both by J. Lowde Rector of Vttrington in Yorkshire sometime Fellow of Clare-Hall in Cambridge True Conduct of Persons of Quality Translated out of French The Interest of England considered in an Essay upon Wool our Woolen Manufactures and the Improvement of Trade with some Remarks upon the Conceptions of Sir Josiah Child Mr. Young's Sermon concerning the Wisdom of Fearing God Preached at Salisbury Sunday July 30. being the time of the Assizes Printed at the request of the Lawyers A Sermon Preached before the Right Honourable the Lord Mayor of the City of London and the Court of Aldermen at Guild-Hall Chapel on Sunday Aug. 20. 1693. By Jonas Warly M. A. Vicar of Witham in Essex A Sermon Preached before the Right Honourable the Lord Mayor Aldermen and Livery-men of the City of London in the Parish Church of S. Lawrence-Jewry on the Feast of S. Michael 1693. at the Election of the Lord Mayor for the year ensuing by William Strengfellow M. A. Lecturer of S. Dunstan's East FINIS
aliud in Decalogo praecipi nisi ut unam diem è septem à labore feriemur quod plerique Theologi morale immutabile esse agnoscunt quis verò sit septimus ille non designari c. It is to be observed that nothing else is commanded in the Decalogue except that we abstain from labour and keep holy one day of seven which many Divines confess to be moral and immutable but which of the days that Seventh is it is not expressed Against this interpretation it is objected Epilogue That then it follows That the Jews were not tyed by the Fourth Command to keep their Sabbath or if they were common sence cannot understand how Christians by the same Command should be tied to keep the First of the Week To which I reply That supposing the sence to be true which is given there is no difficulty in conceiving how all this may be done The Command requires One day of every Week to be observed as the Lord shall appoint He appointed by another Law Saturday to be that One day during the Jewish Oeconomy and when a period was put to that constitution he did substitute the First of the Week in the room of it Common sence can do no otherwise than conceive That the Last of the Week during the Law must be obligatory to the Jews by virtue of the Fourth Command it being one of seven of God's appointment and likewise the First of the Week to Christians so soon as the Last was discharged and that appointed in the place of it There is no greater mystery in the apprehending of this than there is to understand how the Fifth Command which did oblige the Jews to honour Hezekias as thè Father of their Community should bind Christians to pay the same respects to Constantine the Great The Eighth Precept did forbid a Jew to invade the right of another what was his right the judicial Law did determine Tho' that Law is at an end and the rights of Christians setled by the Laws of the Country where they live yet the Eighth Commandment doth as much oblige them as it did formerly the Jews Now I pass to the Second branch of the Proposition The Sabbath of the Fourth Command One in Seven is perpetual and not to continue only during the Jewish Oeconomy This will be manifest if we consider it is part of the Decalogue which is intended to oblige in all ages 1. In the Old Testament it is plainly distinguished from those Laws which the time of Reformation has put a period to The Decalogue was published without a restriction to any particular place The ceremonial and Judicial Laws are confined to the Land of Canaan Deut. 10.14 Deut. 5.31 The Decalogue was given immediately by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the mouth of power as the Talmudists speak he being accompanied upon the Mount with his Angelical retinne as witnesses to the promulgation The temporary Commandments were delivered by the ministration of Moses Abarb. fol. 209. Col. 2. The Decalogue was written upon Tables of stone to point out the durableness of it and delivered without any ceremonial solemnity The other Precepts were written by Moses in a Book which was sprinkled with the blood of Calves and Goats Exod. 24.8 Heb. 9.19 with Water Scarlet Wool and Hyssop When Moses went up into the Mount to receive the Two Tables on which the Decalogue was written he was attended with Joshua Exo. 24.13 When he received the other Precepts with Aaron and Nadab c. v. 1. to import that the Decalogue must be observed under the Gospel in times of Jesus as well as Moses The other Precepts only during the Priesthood of Aaron An Ark was prepared for the preserving of the Decalogue No such provision was made for the ceremonial Law The Ark where the Decalogue lay was separated for many years from the Tabernacle where all the ceremonial service was performed and never joyned again to that which was of Moses's erection but David made a new Tent for it at Jerusalem 2 Chron 3.4 and left the old in Gibeon to shew that when Moses's Tabernacle with all the ceremonial constitutions were laid aside and a more perfect Tabernacle erected by the Son of David the Ten Commandments would retain their force and vigour He who will seriously consider what is upon record in the Old Testament cannot but discern a very plain difference put betwixt the Ten Commandments and those Laws which were to be annulled in the time of the Gospel 2. In the New Testament We have many evident intimations That the Decalogue as delivered by Moses is to continue as a perpetual rule to Christians one jot or one tittle shall in no wise pass from the Law Matt. 5. By the Law we must understand the Ten Commandments Such a Law is spoken of as is antecedent to the times of Christ and this must be the Law of Nature as published by the Light of Reason or the Law as delivered by Moses The first cannot be here designed For our Blessed Lord had that in his Eye which the Scribes and Pharisees had a zeal for They endeavoured to influence the Disciples with a perswasion That the intent of their Master was to destroy this Law v. 17.20 The Law which was the object of their fervour was nto the Law of Nature as it lies out of the Scripture but the Law of Moses This Law of Moses doth not import one single Precept but a System or Combination for that which is here called Law is stiled Commandments v. 19. There are but three Systems of Commands in the Pentateuch The Ceremonial The Judicial and the Decalogue The Two first cannot be understood for the Law here is such as none might break and teach Men so to do The words have an aspect upon the future time when the Kingdom of Heaven or the Gospel-state should be more fully set up which was not till the Pentecost when the Apostles were anointed by the Spirit and set upon their Thrones but at that time it was lawful to act contrary to the judicial and ceremonial Systeme and teach others so to do Therefore by the Law nothing is left to be understood but that Combination of Precepts stiled The Decalogue and that we may know it is That in every particular which is here established it is expressed That one jot or tittle shall in no wise pass from it all shall continue in full vigour and power and that we may have further assurance That the Fourth Comandment which is usually reputed the least is in the number of the Precepts here ratified it is added Whosoever shall break one of these least Commandments c. to intimate That not only the great such as are purely natural and discoverable without revelation but the lesser such as the Fourth Command is accounted to be are here included To the words of Christ we may add the words of the Proto-Martyr when he was about to
kindling of fire it is manifest That the Text commonly alledged Exod. 35.3 must undergo some restriction for the Priests were bound to bake the Shew-bread and set it hot upon the Table every Sabbath Lev. 24.5 8. 1 Sam. 21.6 And to offer up the Sacrifice of the Sabbath which could not be done without the kindling of fire Altho' the fire which came down from heaven was constantly upon the Altar and so continued till it came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the house of eternity or Temple where it was renewed yet it is plain That it was daily maintained by a supply of new fewel The Priest was to lay wood every morning on it Lev. 6.12 And so soon as the old fire had disjoyned the particles and put them into motion new fire must necessarily be kindled This is taken notice of by Munster upon the Text Judaei hoc praeceptum c. The Jews think this Precept is to be observed in the Letter and therefore they hire Christians to kindle their fire on the Sabbath not considering it was lawful for the Priests to make a fire on the Sabbath for the daily Sacrifice All this doth manifest that the Text which is under consideration must not be taken in that latitude which it seems to have at the first view and if it must have some limitation it cannot be better restrained than to what is expressed in the Context The thing treated of is the work of the Tabernacle tho' many cautions had been given concerning the forbearance of servile work on the Sabbath upon any private account yet some might be apt to think That work tending to the preparing of materials for the composing that Sacred Tent was lawful For the prevention of such thoughts before the description of what was requisite is entered upon this Precept is laid down That in order to any such work whether the melting of Silver Gold or any other metal which might be necessary about the Sanctuary not so much as a fire should be kindled And now I have finished the second branch of the Proposition That the Sabbath of the Fourth Command One in Seven is perpetual and not to continue only during the Jewish Oeconomy I will proceed to the Third This proportion One in Seven is by the Command to be devoted to Divine Worship and not only to corporal rest Besides Bodily rest there is mention likewise of a Sanctification of the Sabbath as a thing distinct from it Sanctification is represented as the end Remember the Sabbath day to keep it holy The rest as a means to advance this work In it thou shalt do no work Corporal labour being an impediment to the exercise of Religion If the end and the means are always distinct then Sanctification must import something different from the rest of the day and this can be nothing but the devoting of it to the Solemn Worship of God This we may collect first From the order of the Commands in the First is prescribed who we must Worship Thou shalt have no other Gods but me In the Second How we must not Worship him Thou shalt not make any graven image of him In the Third How we must with holy reverence Thou shalt not take the name of the Lord thy God in vain In the Fourth We have the solemn time when this Service must be performed Remember the Sabbath to sanctifie or set it a-part for this Sacred Work Upon the account of the relation which this Command has to the other Three Precepts of the first Table The keeping of it is put for the observation of them all Isa 56.2 And the Jews have a saying That the Sabbath is equivalent to all Commands Secondly The Blessing of the Sabbath God blessed the Sabbath-day Here is something contained in these words which imports a special benediction It is no such Emphatical Blessing for a day to be devoted meerly to idleness That day is most blessed on which God is most honoured But God has more honour by the honest actions of Men in those vocations in which he has placed them than he can have by meer sloth and a total cessation from labour without any respect to his Sacred Worship Thirdly The practice of the Israelites upon the Sabbath They had a holy Convocation Lev. 23. Reading and Preaching out of Moses and the Prophets Act. 15.21 Luk. 4.16 17. Solemn places to resort unto for the performance of these sacred duties Leo Modena p. 114. Ps 74.8 To this the practice of the modern Jews is very agreeable and believed by them to be grounded upon the Fourth Command as is manifest by the words of Manasse Ben Israel Concil p. 149. in his Comment upon that Precept Notabilis error est putare otii ergo Sabbatum institutum esse c. It is a remarkable error to think That the Sabbath was instituted for rest For idleness being the mother of all vice upon this supposition more hurt than good will come from the Sabbath Quare statuere omnino opertet c. Wherefore it is necessary to assert That the Sabbath was instituted that man might readily all worldly cares being laid aside apply himself to the study of the Law have recourse to Synagogues and Academies consult his Teachers about weighty portions of Scripture and hard Questions which he is ignorant of Maimonides says Huls p. 240 Five Precepts are necessary to be complied with in order to a due observation of the Sabbath The first is to rest on the Seventh the Second to Sanctifie the day So that in his thoughts to rest from bodily labour and to sanctifie or keep holy the Sabbath are two distinct things Philo Judaeus says That the Fourth Command enjoyns that the Seventh day be spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these words import more than a sitting still The Rabbins generally believe that Divine Worship is contained in it L. 4. c. 30. Hist l. 1. c. 4. Irenaeus and Eusebius are of the same mind So that I cannot see what reason there is for that conclusion which we meet with in the Epilogue I conclude therefore that which will seem strange to unskilful people L. 3. c. 21. p. 192. That the only thing commanded by the Letter of the Fourth Command is to rest from bodily labour upon the seventh day of the week in which God rested from whence it is called a Sabbath The grounds of this perswasion are these The Precept extends to Cattle which are in no capacity to do any thing appertaining to a Sabbath but rest from their labour and likewise to strangers that is such as were not circumcised but Converts from Idols and Proselytes of the Gate As the Israelites were bound to see their Cattle they did not work so likewise to these strangers They of themselves were under no obligation being tyed only to the Seven Precepts which the Sons of Noah received from him of which number the Sabbath was none To keep holy the Sabbath signifies only
exercise the Ministerial function imployed Peter to Preach and by his Sermon at the Third Hour converted Three thousand at the Ninth hour Five Thousand He held the Angels of the Asian Churches in his right hand and out of his mouth went a two-edged sword the Sword of the Spirit namely the Word of God All this is very agreeable to the nature of a day wholly devoted to Religion 4. The Holy Apostles and Disciples Upon the First of the Week when the Disciples came together to break Bread Paul preached to them Act. 20.7 Here are actions very suitable to the design of a Sabbath Preaching and Administring the Holy Sacrament The Time when these actions were performed is the First of the Week This was a constant custom we never read that the Apostle in any place where he found none but Disciples did upon the old Sabbath communicate with them in those Ordinances which the Gospel has appointed Now as touching a Collection for the Saints as I have given order to the Churches of Galatia so do ye Vpon the first of the week let every one of you lay up by him in store 1 Cor. 16.1 2. The duty here enjoyned is a Collection for the Saints The Apostle did design That it should be very liberal according to the estate of every Man Why he should wave the second third fourth fifth day of the Week and pitch upon the First for the doing of this generous and pious Work cannot be conceived except upon the First of the Week the Disciples of Christ use to meet and be engaged in such Religious performances as have a tendency to excite the mind to Christian liberality These were the thoughts of S. Chrysostome Hom. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was an idoneity and fitness in the day to dispose and lead them to the acts of Charity This custom was not only amongst the Corinthians but all other Christians The Epistle is addressed to all who in every place call upon the name of Jesus Christ 1 Cor. 1.2 and it was not only upon one or two First days but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First day of every Week There remaineth therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping a Sabbath to the people of God For he that is entred into his rest he also hath ceased from his works as God did from his Heb. 4.9 10. These words are directed to the Hebrews who were inclinable thro' the efficaey of former impressions to disvalue the institutions of the Gospel That the Apostle might prevail with them to yield a chearful conformity to those appointments He demonstrates That Christ is more valuable than Moses and stiles their deserting the Gospel a departure from the living God and cites Psalm 95. which has a peculiar aspect upon the state of the Church under the Messias In it are described his Disciples under these names the People of his pasture the Sheep of his hand Their solemn meeting to Worship O come let us worship the duties performed at this meeting as Prayer Let us kneel before the Lord our maker v. 6. Singing of Psalms Let us make a joyful noise unto him with Psalms v. 2 3. Hearing the word if you will hear his voice v. 7. a particular day on which all these duties are to be performed To day if you will hear This day being intended for a Sabbath at which time all spiritual advantages are administred which tend to the bringing the Soul into truest satisfaction and rest an exhortation is given to the People not to harden their hearts as the Israelites did in the provocation lest they be deprived of this rest as the Israelites were of theirs in the land of Canaan Now because there are several sorts of rests recorded in the Scripture The heavenly rest in the world to come the rest of the old Sabbath rest in the land of Canaan the Apostle makes it manifest that it is none of these which the Psalmist means but the rest of a Sabbath under the Gospel Not the heavenly for the rest here spoken is confined to a certain day v. 7. Whereas the rest above is every day without interruption Not the rest of the old Sabbath for that was at the beginning when the works were finished from the Creation of the World But the rest mentioned by the Psalmist is some future thing under the Gospel as I have sworn if they shall enter Not the Rest in the land of Canaan If Jesus had given them rest then he would not afterwards have spoken of another day From these premises it is concluded there remaineth therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping a Sabbath day to the people of God under the Gospel And that we may know this Sabbath is the Resurrection-day and by consequence the First of the Week it is added for he which entred into his rest hath ceased from his works as God did from his God the Father upon the Last of the Week ceased from his works and made it a day of rest unto his people Therefore God the Son has done the like with the First of the Week he then putting a period to his state of Humiliation and ceasing from his labour and trouble which he did undergo in the accomplishment of the work of our redemption I was in the Spirit upon the Lord's day Rev. 1.10 By the Lord's day we can understand no less than a day appointed by our Blessed Lord and devoted to his Honour and Worship This day must necessarily be the First of the Week For S. John in expressing this circumstance of Time designs a credit to his relation and therefore must necessarily mean some day which was very well known by this name at the writing of the Revelation It is manifest by Ignatius who was his contemporary That the common name then given to the First of the Week was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day God was pleased to signalize by a communication of the Holy Ghost in some extraordinary measures S. John was in the Spirit upon it In the words there is an allusion to the manner of speaking amongst the Hebrews who say that a man besides the Soul which he is ordinarily endued with has another Spirit given to him upon the Sabbath which they stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellent Soul Manass Ben. Is reconc Buxt Syna Jud. c. 11. p. 288. Such allusions we have in the very Context The Seven Spirits v. 4. have a plain aspect upon the Seven Angels which the Jews say do constantly attend the throne of God And the Governours of the Asian Churches are called Angels with respect to the Rulers in the Synagogues which were known by that name 5. The testimony of the following ages He who consults the Writings which are extant will meet with these four Things which being laid together will amount to what has been asserted 1. That the First of the Week was owned by Christians as a Day of Worship 2. As a Sabbath
day 3. As a Day preferred before the old Sabbath 4. As a Day instituted by Christ in the place of the old Day The First is manifest from Justin Martyr Apol. 2. p. 99. Apol. c. 39. who says That all Christians use to meet together upon it for the Worship of God Tertullian gives an account of the whole Solemnity of the day Eusebius says Hier. de Script Ecc. Euseb l. 4. c. 22. That it was celebrated by all Christians dispersed throughout the World If it had not been universally observed no account can be given why the Ebionites who did keep Saturday in a conformity to the Jews should celebrate the Lord's day That they might be agreeable in their practice to the Christians and why the contest grew so high about Easter whether it should be upon the Lord's day There had been no ground for this dispute in case the First of the Week had not then been honoured above all other days If this day was so generally devoted to Religion then there was a cessation upon it from all those secular imployments which are not reconcileable with so sacred a purpose and such a cessation is an ingredient essential to the constitution of a Sabbath Secondly We find sometimes the First of the Week to be expresly called a Sabbath-day as appears by the words of Gregory Nyssen He stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De resurr Christitom 2. p. 814. Par. Ed. In Psalm explan Prologus p. 335. De temp p. 257. and represents this as the reason because the only begotten Son of God rested upon it from all his works S. Hilary owns it by the same name Nos octavâ die quae ipsa prima est perfecti Sà bbati festivitate laetamur S. Austin speaking How the glory of the old Sabbath was transferred to the First of the Week concludes in these words Sic quoque ritè sanctificamus Sabbatum Domini Isychius says concerning the Resurrection-day In Lev. 23. Haec est altera dies Sabbati The name whereby the Lord's day was anciently called amongst Aethiopian Christians Scaliger de emend tem l. 7. p. 645. is Sanbath Zachristos the Sabbath of Christ The Rythmes concerning a Jew in the time of Henry the Third make it manifest That this name was familiarly applyed to the First of the Week The Jews words to those who offered him their help to pull him off the Jakes upon Saturday were Sabbata nostra colo de stercore surgere nolo Mat. Par. Our Sabbath I so highly prize That from this dung I will not rise The Christians did reply the Lord's day being next Sabbata nostra quidem Solomon celebrabis ibidem Then Solomon it must be thy fate Our Sabbath there to celebrate It is stiled by our own Church the sabbath-Sabbath-day in the Ecclesiastical Constitutions Can. 70. Thirdly It is represented as a day much preferred by Christians before the Jewish Sabbath It had so much the pre-eminence That the Last of the Week by Spectators out of the Church and the better and sounder part of those within had little or no notice taken of it or deference paid to it The Jews observing the singular regard the Christians had for the First of the Week called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Nazarites Avodah Zar. Hor Hebr. 320. It was a common maxim among them On the day of the Nazarites a Jew must not negotiate with a Christian The Gloss interprets a Nazarite to be one who follows the errour of him who commanded his Disciples to keep holy the First of the Week Buxt L. Rab. 1384. In voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. Bechai commenting upon that expression behind one in the midst Is 66.7 says That it either denotes the cross of the Edomites or their solemn Feast-day By the Edomites he means Christians For the Jews in their private records where they give a greater indulgence to their blasphemous humour assert That the same Soul which was in Esau Lex Rab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did pass into Christ from thence his followers are called by this name The Feast-day which he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fixed or stated time for Christian Worship is no other but the Lord's day When Pliny attempts to represent the crimes which the Christians were guilty of he sets this in the front Quod soliti essent stato die ante lucem convenire carmenque Christo tanquam Deo dicere That they were wont to meet upon a certain day and to sing a Hymn unto Christ as unto God If it had been usual for them to meet upon the old Sabbath as well as the Lord's day Pliny who made it his business to inquire into their practice would have discovered it and then it would have been statis diebus not stato die Here is only mention of one particular day That this was the Lord's day is apparent from Ignatius Ad Magnes who lived in the time of Trajan to whom Pliny wrote He represents the Jewish Sabbath as a working day and attributes to the Lord's day a dominion over it The celebration of Sunday was so constant amongst the Christians that the Heathens conceived That they gave some veneration to the Sun Which misapprehension occasioned the words of Tertullian Diem Solis laetitiae indulgemus aliâ longè ratione Cor. Mâ—l quà m religione Solis The Heathen Inquisition use to put this question to the Martyrs Dominicum servâsti hast thou kept the Lord's day The answer was I am a Christian I cannot intermit it Ignatius calls the First of the Week the Queen of days and if it was the Queen it had a Sovereignty over all other days and would not permit the old Sabbath to sit in the same Throne with it Non benè conveniunt nec in unâ sede morantur Majestas Amor. Queens and Lovers will not agree In the same Throne long to be Justin Martyr asserts That the old Sabbath is of no use after the time of Christ Whereas when he speaks of the Lord's day he says That all Christians meet upon it hear the Prophets read have a word of Exhortation spoken to them and the whole performance is concluded with Prayer and a collection for those who are in distress These duties use to be discharged in the Synagogues upon the Old Sabbath but that being abrogated they are now translated to the New The Council of Laodicea declares That Christians ought not to rest on the Jewish Sabbath but work preferring the Lord's day before it The Church anciently was so far from having any respect to the old day Or. 29. p. 282. Hâ—er 30.31 Hist Eccl. l. 4. c. 22. Buxt l. Rab. vo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that those who believed That they were under an obligation to observe it were branded with the infamy of heresie 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nazianzen the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius the 〈◊〉 〈◊〉 〈◊〉
repeated These words the Lord spake and added no more Deut. 5.22 Altho' the reason taken from the Creation of the World Exo. 20. is totally omitted If the absence of this reason makes no alteration upon the Precept but the whole Law is said to be spoken altho it be wanting then the presence of a new reason taken from the deliverance out of the Aegyptian servitude cannot have any influence upon it either to make it Ceremonial or Moral The secondary reasons of a Ceremonial Command may be Moral and of a Moral Ceremonial and Positive It is to be observed That the reason we speak of has relation but to one particular in the Command namely the enjoyning of Masters to make the Sabbath a day of rest unto their Servants as well as to themselves Now to make the whole Command Ceremonial upon the account of an extrinsecal and secondary reason relating only to one circumstance in it I leave it to every unbiassed mind to determine whether it be agreeable to the usual rules of discourse 4. There is no inconvenience which will follow if we assert That as we are bound to the Fourth Command so likewise to the same measure of rest which that Precept limiteth A rest only in general is required and that in order to the keeping of One Day in a Week Holy This being the end and the end always modifying the means we have assurance That such a measure of rest is only understood as has a tendency to promote this purpose All who believe the Lord's day to be grounded upon Apostolical authority must necessarily grant that we are bound to rest upon it from all those works which are not reconcileable with the end of the institution namely The devoting of the whole day to the honour and worship of Christ If there be any stricter measures of rest enjoyned upon the particular Seventh from the Creation by any other Law it nothing concerns us no more than the day it self It is not true That the Fourth Command doth forbid all work whatsoever For if this was the sence of it it would be repugnant to the Law of Nature which requires That works of necessity piety and mercy be done at all times There was a Law amongst the Heathens That no work should be done on their feast days when Vmbro and Scaevola were consulted about the meaning of it they notwithstanding the strictness of the words made answer That such work might be done which did relate ad Deos ad urgentem vitae utilitatem quod praetermissum noceret What kind of work the Fourth Command prohibits may be collected from the words of it Six days shalt thou labour and do all thy work but the Seventh is the Sabbath of the Lord thy God in it thou shalt not do any work that is any which appertains to thy particular calling or function which might with equal advantage have been dispatched in the week time Therefore when servile work is expresly forbidden on the Passeover c. and dressing of meat allowed but on the Sabbath in the Fourth Command all work all work imports no more than servile Therefore the Chaldee Paraphrast expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus servile and that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 23.7 is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Ex. 12.16 Deut. 16.8 All the difference is That what is expressed in more general terms in the Fourth Precept is more explicitly and particularly set down in the Law touching the Passeover c. This will be very evident if we consider That the Passeover sometimes happened to be upon the Sabbath as in the year when our Blessed Lord was crucified and therefore by reason of these Two Solemnities meeting together That Sabbath is stiled a high day Jo. 19.31 If on the Passeover all servile work is forbidden and dressing of meat allowed but on the Sabbath all work whatsoever whether servile or not servile then by the Law of God the Jews were bound to contradictions when the Passeover fell upon the Sabbath they were bound and not bound to dress meat by the Law of the Sabbath they were bound not to do it By the Law of the Passeover they were bound to do it For the Lamb by a divine Precept was to be roasted with fire Irenaeus and S. Cyprian limit the work prohibited in the Fourth Command to servile work The Alexandrian Edition of the LXX L. 4. c. 19. c. 20. Cypr. de Sp. San. interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus servitutis Num. 29.7 It cannot in reason be thought That the Fourth Command prohibits the dressing of meat or kindling of fire on the Sabbath which speaks nothing of these particulars When as those particular Laws which carry a much fairer and more probable appearance of such an interdiction upon an exact inquiry will be found to import no such matter As for the dressing of meat the words usually alledged are these To morrow is the rest of the holy Sabbath unto the Lord bake that which will bake to day and seethe that which will seethe and that which remaineth lay up for you to be kept until the morning Exod. 16.23 This Text speaks of the Manna of which a double portion did descend from Heaven on the day preceding the Sabbath Of this portion one they might bake and seethe and eat that day the other part they were to lay up unbak'd and unsodden Bake that which you will bake and seethe that which you will seethe and that which remaineth not of what was baked or sodden but of what was gathered over and above the daily proportion That lay up to be kept till the morning This is plain from the miracle expressed in the next verse They laid it up till the morning and it did not stink neither was there any worm in it If it had not been raw the glory of the miracle had been celypsed Before they reserved some which they had gathered contrary to God's Command and it was putrified in the morning and now they reserve a portion according to his Command and no putrefaction is in it If it had been baked or sodden it would have been thought That that was the reason why it was not corrupted as before Indeed in the fifth ver it is said On the sixth day they shall prepare that which they shall bring in that is If any have a mind not to eat it raw but to prepare it for food whether by grinding it in Mills beating it in a Mortar Num. 11.8 or any other toilsome way all such elaborate preparations must be finished upon the Sixth day they containing too much servile work for a Sabbath Yet notwithstanding all this it does not appear from the Text but that upon the Sabbath they might do in order to a more immediate preparation of it what Christians usually do about their food on the Lord's day As for the
as a prediction concerning the Kingdom of the Messias It appears likewise That this day of power must be celebrated as a Sabbath Upon it the people shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populus devotionum a people wholly devoted to the Lord then they shall offer to him their solemn Services and voluntary oblations stiled by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have likewise the place where this devotion shall be in the beauties of holiness So the Sanctuary is stiled Psal 29.2 This day of devotion must be the Resurrection-day and by consequence the First of the Week It is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of thy power which intimates such a day as in the time of Messias is most eminent for the manifestation of a Divine Power there is no day equal in this respect to the day of Resurrection In the raising Christ from the dead was put forth the exceeding greatness of his power the operation of the might of his strength Eph. 1.19 20. When he was raised All power was given to him both in heaven and earth Mat. 28.18 Tho' these words were not spoken upon the Resurrection-day yet the power mentioned in them was then conferred At the conclusion of that day we read of the effects of it in giving a Commission to the Disciples To teach all nations and preach the Gospel to every creature Mark 16.15 It is not strange that the day of Solemn Worship should be stiled a day of Power and Strength The Seventh Month which answers to our September is called Ethanim mensis fortium 1 Kings 8.2 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur The Jews give the reason because in that Month the Solemn Worship of God which is the safeguard of the Community was more frequent than in any other On the First Day was the Feast of Trumpets on the Tenth the Feast of Expiation on the Fifteenth the Feast of Tabernacles on the Three and Twentieth Festum retentionis The Hebrews did account their Sabbath as a day of Power They say Circumcision was deferred to the Eighth day That the Child might have the advantage of a Sabbath to strengthen it against that Time As the Title so the action appropriated to this day argues it to be the First of the Week namely The generation of the Son of God It is said of the Resurrection-day This day have I begotten thee Acts 13.33 Then was he declared to be The Son of God with power Rom. 1.3 The same thing in a Poetical manner is affirmed to be done upon the Morning of this day of Power From the womb of the morning thou hast the dew of thy Youth This Morning must be related to some day and to what day better than the day of Power These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast the dew of thy youth the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or I have begotten thee This exposition being Literal has some encouragement from the common rule That in the expounding of Scripture we are not to let go the proper and adhere to an improper sence except we are compelled to it from some other Text. Other Scriptures are so far from putting this necessity upon us That they conspire to cast a favourable aspect upon the interpretation which is given The next Prophetical Testimony is in the 118. Psal v. 24. This is the day which the Lord hath made we will rejoyce and be glad in it Here is mention of the Resurrection-day For upon the day here spoken of The stone which the builders refused became the head of the corner v. 22. The same thing is said to be done on the day on which Christ rose from the dead Act. 4.10 11. The stamp of divine Authority is impressed upon this day This is the Day which the Lord hath made not by Creation so he has made every day but by a special Institution Here is the end for which it is made That we may joy and be glad in it The Worship of God is always to be performed with Spiritual rejoycing at this time for the Mercies of the Messias Gangren Syn. Can. 18. The ancient Church did never appoint a Fast upon the Lord's-day mourning being not reconcileable with the reason of its Institution Lastly Here is the place where this day is to be observed the Sanctuary Open to me the gates of righteousness into which the righteous shall enter v. 19 20. The gates of righteousness import as under the Law the doors of Tabernacle Temple Synagogue so under the Gospel the doors of Churches into which the Righteous are to enter upon the First of the Week to Worship God and express their grateful acknowledgments of the love of Christ in the work of Redemption To this we may add the prediction of Isaiah From one new moon to another and from one sabbath to another shall all flesh come to worship before me saith the Lord Is 66.23 This Prophecy has an evident aspect upon the times of the Gospel God promiseth the bringing in a People to Christ They shall bring all your brethren for an offering to the Lord saith the Lord v. 20. He promiseth Ministers to instruct this People under the name of Priests and Levites v. 21. Evangelical Ordinances under the name of new heavens and new earth v. 22. The time is foretold when this People are to attend upon these Ordinances From one new moon unto another and from one Sabbath to another As there will be Festivals confined to certain months So likewise a solemn day every week under the Gospel when all flesh shall come to Worship What can this be but the Lord's day which all Christians whether formerly Jews or Gentiles did devote to the acts of Religious Veneration If the words may be read as they are in the Margin of our Bibles from Sabbath to his Sabbath which is very agreeable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great advantage will accrue to the Cause we maintain For as the People here spoken of are the People of Christ the Ministers the Ministers of Christ the Ordinances the Ordinances of Christ So by his Sabbath we must understand the Sabbath of Christ According to this interpretation it is predicted That all would depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the old Sabbath and come together upon a new one called his Sabbath to Worship God 3. Our Blessed Lord. For the Son of man is Lord even of the Sabbath day Matt. 12.8 Our Saviour here assumes unto himself a title of Power He calls himself Lord of the Sabbath This power was communicated unto him He had it as he was Son of Man This Communication was not made without a design and some ponderous reason The only design visible to us is That he might make some alteration about the Sabbath He is said not only to be Lord but Lord even or also which imports That he has a power over something else in this place besides the Sabbath and that his