〈◊〉 〈◊〉 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
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-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-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-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 〈◊〉 〈◊〉 〈◊〉
not constantly employed in those actions which have the most direct aspect upon the Divine Honour are the necessities of this present Life Now there is no person of what quality soever so incumbred but he without being wanting to his secular concerns may spare some intervals every day and dedicate them to this sacred purpose Deut. 17.19 Princes who are exercised with the most important affairs are required daily to read in the Book of the Law David was Seven times a day concerned in the Praises of God Psal 119. v. 164. Alphred the Saxon King dedicated Eight Hours of every day to the concerns of Religion Charles the Fifth after his retirement was so frequent in his Devotion that it is said of him That he spoke oftner with God than with Men. The Jews use to repair to their devotion in their Synagognes or Schools Three Times a-day in the Morning from Sun-rising till about the Fourth Hour This they stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Afternoon about the Ninth Hour Leo Moden p. 32. which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Evening at the beginning of the Night this they name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Cyprian represents the Christians as being always ready to give their adoration unto God De Orat. Dom. p. 154 Besides these Daily addresses there are many occasional ones which we are to make to Heaven The Supreme Moderator who rules the World is various in the methods of his government He is pleased sometimes to interrupt the usual course and administer just occasion either of extraordinary joy and triumph or else of the deepest sorrow and dejection The light of Reason has directed all Nations to dedicate some portion of their Time to the remembrance of such signal emergencies and the honour and worship of him by whose interposals they are brought to pass Of this kind are the Feasts of Purim Jo. 10.22 and Dedication The First occasioned by the signal disappointment of Haman's Policy The Second by the Purification of the Temple by Jndas Maccabaeus To these we may reduce the Festival of the Law Nehem. 8.9 which the Jews still observe upon the Three and Twentieth day of Tisri They stile it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the account of their joy for having finished the reading of the five books of Moses according to the division of them into so many Sections as there be weeks in the year They had their Fasts likewise in the Tenth Month occasioned by the besieging of Jerusalem in the Fourth by the taking of it in the Fifth by the overthrow and burning of the Temple in the Seventh by the killing of Gedaliah Parallel to this is the practice of the ancient Christians who weekly fasted upon the daies when Christ was betrayed and Crucisied yearly before the Passeover There were likewise in use among them Solemn Days appointed to perpetuate the Memory of the Martyrs and the goodness of God in furnishing them with magnanimity to give so signal a testimony of the reality of the Christian Faith Besides these stated days occasioned by some particular dispensations reason doth suggest unto us That there ought to be a solemn time peculiarly devoted to the honour of Jehovah If S. Peter and Paul have their particular days set apart to preserve their memory and those honourable thoughts in us which their holy and exemplary conversation deserves certainly God doth justly challenge a peculiar time to be Consecrated to the remembrance and Adoration of his peerless Perfection transcendent Dominion and unparallel'd Goodness The Wise Man tells us Eccl. 3.1 To every thing there is a season and a time to every purpose under heaven And if to every purpose then certainly to the Solemn Worship and acknowledgment of the matchless Excellency and unlimited Soveraignty of the Supreme Being For this is the great purpose which God designs in the New Creation That he may have a chosen Generation to shew forth the Praises of him Who hath brought them out of darkness into his marvellous light Upon this account the Israelites had not only their daily Sacrifice Morning and Evening their Yearly Solemnities where the Males appeared but likewise a Solemn Day every Week when all of both Sex were obliged to own the Soveraignty of Jehovah and their relation as Subjects to him Therefore their Sabbath is represented as a sign That Jehovah was their God Ezek. 20.20 Earthly Princes are not only owned by the daily respect which the Court gives unto them by the occasional obeysance of their Subjects upon the account of some particular favours but likewise there is usually a fixed and stated Time for the payment of that homage whereby their Supremacy is owned It is as reasonable that there should be as solemn and peculiar Times for all the Subjects of Jehovah to make their due acknowledgments and render their tribute of Honour and Worship to him The Heathens by the light of Nature Macrob. Saturn l. 1. c. 16. p. 226 were directed not only to appoint the dies intercisi which were but in part devoted to the honour of their Deities but likewise a more solemn time which was entirely dedicated to this purpose That this most Solemn Time may be the better understood I will lay down the following Propositions 1. God requires That we give to him not only a Mental and inward Worship but that we express it by external actions Our Bodies as well as our Souls being made and redeemed by him we cannot but lie under an indispensable obligation to Worship and Glorifie him with both II. Our external acknowledgments of the Divine Majesty must not only be in private but in publick Not only when we are alone but in Communion and conjunction with others For we undoubtedly are bound to Worship the Fountain of all our Blessings in such a way as hath the most direct and efficacious influence upon the promotion of his Honour His Honour is more advanced by the joint and united performances of his Servants than by their solitary devotions For the more manifest and full our Religious acknowledgments are the more Honour must necessarily accrue to him And we cannot but believe that the Agnition is more full and apert when holy Men joyn together in their Sacred Addresses than when they act a-sunder and confine themselves to their several apartments III. The Solemn Time for these joynt performances of Religion ought to be stated and fixt by some known constitution otherwise How shall the several members of the Ecclesiastical Community know when to convene in order to the discharge of their duty IV. It is expedient That it should be taken out of some part of a Week For our Souls naturally being under an indisposition to the concerns of Religion the sooner the time for Solemn Worship returns the more useful it will be in preventing that deadness which will be apt to surprise us before a larger Circle such as a Year or Month can come