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A64337 A treatise relating to the worship of God divided into six sections / by John Templer ... Templer, John, d. 1693. 1694 (1694) Wing T667; ESTC R14567 247,266 554

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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
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 Sàbbati 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-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-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. M●l quàm 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. H●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 〈◊〉 〈◊〉 〈◊〉
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
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
〈◊〉 〈◊〉 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
8. and the Law requiring That those for whom the Sacrifice was offered should be present and put their hands upon the head of it and there being an impossibility That every Man should appear in his own Person it was appointed That the several stations should appear in their turns as the representatives of the whole Community These Maimonides stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Men of the station Those which were near to Jerusalem belonging to such a station constantly appeared in their course according to what was appointed Those who lived at a greater distance Vid. Temp. Service 62. used to assemble themselves in Synagogues and to pray and read the Law that they might maintain Communion with their Brethren at Jerusalem Besides the Temple the Jews had their Proseucha's and Synagogues By the express words of the Law the Males were obliged to appear thrice a year at Jerusalem The same Law obliging them to the celebration of a Sabbath every week their reason did lead them to make choice of such places where they might conveniently assemble for that purpose These are stiled Proseucha's and Synagogues Such was the Sanctuary in Sichem Jos 24.26 And the place of Prayer in Mizpeh 1 Sam. 7.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Macc. 3. ● 40. And the houses of God Ps 74.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem it self was not without them as is evident from S. Paul's words He making an Apology for his behaviour there says They neither found him in the Temple disputing with any man nor raising up the people neither in the Synagogues nor in the City Act. 24.12 Tho' there is some distinction usually made betwixt a Proseucha and a Synagogue as that a Proseucha was in the Field a Synagogue in the City The Proseucha open at top The Synagogue covered The Proseucha built in some place near a River The Synagogue in the highest place of the City The Proseucha might entertain the least number The Synagogue no fewer than Ten yet we find the words promiscuously used by Philo Judaeus He calls the Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De vita M●sis l. 3. It is probable where the Magistrate would not permit the Jews the exercise of their Religion in Cities that they built places in the Fields equivalent to them where they might convene for the Worship of God So that tho' a Proseucha and a Synagogue might differ in some external modes yet they did agree in the main end After the Law when the Messias was come these places were frequented for some time Notwithstanding there was corruption in the publick administrations yet our Blessed Lord did not forsake them The Scribes and Pharisees Ministers in the Jewish Church were chargeable with many personal defects by their procurement unnecessary Rites were blended with the Worship of God The persons which they ministred unto were so enormous in their conversion That the Temple upon the account of their presence is stiled a Den of Thieves Yet for all this our Saviour did not withdraw himself from their Assemblies Into this Church he was admitted by Circumcision Luk. 4.16 did frequently celebrate the Passeover with them honour their Synagogues with his presence every Sabbath and commands his Disciples to hear the Scribes and Pharisees Jo. 11.49 Tho' there was an innovation about the Priesthood the Office of the High Priest which was perpetual by the Law of God was made annual by the Law of Man yet when he had cured the Leper he sends him to the Priest Mat. 8.4 He continued in a Proseucha praying all night Luke 6.12 After his Death his Disciples did tread in his steps So soon as he was ascended the principal of them which were a Hundred and Twenty did presently gather together in an upper room belonging to the Temple and continued in Prayer and Supplication When such multitudes of Converts were added to the Church as one room would not contain them they made use of diverse They continued in the Temple and brake Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from room to room S. Peter and S. John went up to the Temple at the hour of prayer Act. 3.1 The Disciples were all with one accord in Solomon 's Porch Act. 5.12 The Apostles are bid to speak in the Temple to the people Act. 5.20 S. Paul preached Christ in the Synagogues Act. 9.20 At Antioch in Pisidia he and Barnabas did repair thither on the Sabbath day Act. 13.14 This was his practice at Iconium Thessalonica Corinth Ephesus and so much a general custome That the assembling of Christians together is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. This Communion of the Christians with the Jews continued as long as their circumstances were reconcileable with it Afterwards they held their Assemblies apart and had peculiar places for their Sacred Conventions known by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When ye come together in the Church 1 Cor. 11.18 Here is first a coming together which makes the Congregation and then the place is expressed where the Congregation is met 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word imports something antecedent to and distinct from the Assembly Upon this account the Church is opposed to private houses Have ye not houses to eat and drink in or dispise ye the Church of God Let the women keep silence in the Churches and if they will learn any thing let them ask their husbands at home 1 Cor. 14.34 As Houses and home signifie private dwellings so the rule of opposition will justifie us in asserting That the Church or Churches which are opposed to them must signifie publick set apart for Religious Conventions Such were the Houses of Nymphas Philemon Priscilla and Aquila Col. 4.15 Rom. 16. Priscilla and Aquila We read of the Church in them that is The Congregation which use to meet there for the Worship of God these persons having set apart some part of their dwelling for that sacred purpose If by the Church in their Houses we must understand only the members of their families which were converted to the Faith no good reason can be given why the same form of salutation should not be addressed to others as well as to them Rom. 16. ● 10 11. There were many others as Narcissus and Aristobulus who had in their housholds those who did embrace the Doctrine of Christ We are not destitute of very early Testimonies to the same effect in Ecclesiastical Writers L. 8. c. 1 ●u l. 2. c. 17. Lamprid. Eusebius stiles the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancient edifices Several of them were in Alexandria in S. Mark 's time Alexander Severus upon a controversie did adjudge such a publick place to the Christians Irenaeus and Clemens Alexandrinus use the word Ecclesia in the sence which we contend for Such a place is stiled Domus Dei in Tertullian and Dominicum in S. Cyprian These words import a resignation of the right
which the owner was vested in and a solemn appropriation to the service of our Blessed Lord. There is all the reason imaginable why there should be such conveniences for the Christians in those early times They were passionate in their desires to propagate their Religion Known places for their Assemblies were signally conducing to this end Every one might have recourse to them to gain instructions in the Faith The severity of the Age was not such as always to hinder them from building It was as great against the Jews At first The Disciples were persecuted under that name Act. 18.2 And yet they had their Synagogues in divers places From Julius to Constantine the Great are reckoned above Forty Emperours and Ten Persecutions In the intervals betwixt these violent storms there is no reason to believe but that the Christians might erect appropriate places for the Worship of Christ The Greeks at this day tho' they live under severities not unequal to those which the Primitive Christians were exercised with yet have their Churches allowed them The several steps which the Penitents were to take before they could be admitted to the Communion is an evident demonstration of that which we argue for First They must stand without the doors of the Oratory and there with the greatest importunity beg the Prayers of those who went in and came out of it These were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this part of their penance was finished they were admitted within the doors and stood in the place called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Longinum not p. 12. and heard the Scriptures read and preached these were stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The next step was to that part of the Church which was behind the Ambo or Pulpit These did hear as the former and went out with the Catechumens and were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The next step was their standing and remaining together with the Faithful and communicating in Prayers and Psalms but not in the Holy Sacrament These were known by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All this can argue no less than That the Christians did not promiscuously meet in any place but had peculiar Edifices digested into parts suitable to these ends This way of discipline was earlier than the times of Gregory Bishop of Neo-Caesaria He speaks of it as a thing which the Church had been familiarly accustomed to and He flourished about the middle of the Third Century The Concession of Origen Minutius Foelix Arnobius Lactantius That the Christians had no Temples is no prejudice to what has been asserted These Authors lived within the Third Century In that age we have evident Testimonies for peculiar places dedicated to Christian Worship Therefore by the Temples which the Christians had not must be understood such as were in use amongst the Heathens namely Edifices in which some Daemon was enclosed and kept from wandring abroad by Magical incantations After the Three first Centuries were past we have a cloud of Witnesses Churches were then made more conspicuous by a greater magnificence in the structure of them Constantine made a Law to build the Oratories higher and to enlarge both in breadth and length the Churches of God Eusebius says Eus●de vita Con. l. 2. c. 44. Hist l. 10. c. 2. That Churches then were more splendid than those which had been demolished by the Impiety of Tyrants There was likewise a more solemn Consecration than the Imperial Laws did permit before Theod. Ecc. His l. 1. c. 31. When Constantine was setled in the Throne he sent his Commands on every side to the Bishops to Consecrate the Temples which were built by him The Historian says That when Dedications were made according to this Imperial Edict it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eus Eccl. H. l. 10. c. 3. to all Christians a desirable Spectacle This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a little time gained so high a reputation That it was thought to be an errour to meet in any Church which had not been first solemnly Dedicated Athan. Apol ad Const tom 1. p. 682. Seld de Syned l. 3. c. 15. p. 343. The Arrians accused Athanasius upon the account of his meeting in the great Church in Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it was perfected by Consecration In after ages None doubt whether there were such places or no. All the question is Whether they may be used now by reason of those abuses which have been formerly practised in them the too much Sanctity which some continue to attribute to them To which I reply 1. Former abuses can be no just ground for our not frequenting of them The corruptions are removed by the Reformation as the Buyers and Sellers were whipt out of the Temple Superstition doth not like the Leprosie in Houses so cleave to the Walls as not to be separated without pulling them down The introduction of the True Worship of Christ doth as naturally remove it as Light expells Darkness If this principle of not using that which has been abused was throughly followed it would lead us into Vaults and Caverns and perswade us to make our perpetual abode there lest the light of the Sun which to this day is stained with the Idolatry of some Nations should be useful to us Bethaven is changed into a Bethel when God is worshipped there in a right manner The place which is stiled the Mount of Corruption when abuses were removed is called Mount Olivet The Censers of Korah and his Company were made into broad Plates for a covering of the Altar Num. 16. v. 38. Gideon offered a burnt Sacrifice unto the Lord with the wood of an Idolatrous Grove Constantine the Great converted Heathen Temples into Christian Churches The Command to demolish Idolatrous Altars in Canaan and break the Brazen Serpent is not applicable to the case in hand The First was enjoyned because the Law did allow but one Altar The Second Because the abuse was grown so high as to make the Serpent the Object of the Supreme Veneration and the use for which it was at first designed had a period put unto it As for the Sanctity which some attribute to Churches they alledge in justification of themselves the following Considerations They are Holy not upon the account of any inherent quality but a Relation This Relation is produced by a Solemn Dedication This Dedication is countenanced by that general Command Prov. 3.5 Honour the Lord with thy substance When Men expend their Estates in the erecting such Edifices and devote them to be places for the Celebration of Religious Worship They lay out their substance in that way which has a tendency to promote the Divine Honour The Jews did attribute this kind of Sanctity to their Synagogues and yet Jesus Christ and his Apostles Seld. de Syn. l. 3. c. 16. did not decline the use of them SECT VI. Concerning the Time of Divine Worship THE only excuse why we are
Seal the Faith of the Gospel with his blood He asserts That Moses received the lively Oracles to give unto us Act. 7.38 The lively Oracles are the Ten Commandments They are stiled Oracles because they were laid up in the place from whence God used to give forth his Oracles and lively in opposition to the dead Oracles of the Heathens which were observed to languish and fail about the time of the manifestation of Jesus Christ whereas the Ten Commandments were then in their full vigour These Precepts Stephen a sincere Convert to the Faith of Christ says Moses received That he might deliver them to us In this number he includes himself as standing in the relation of a Christian the whole Chapter being intended as an Apology for that profession Therefore the Decalogue concerns us not only by virtue of the matter of it but the Tradition and delivery by Moses To this are very consonant the words of S. Paul Honour thy Father and thy Mother which is the first Commandment with promise That it may be well with thee and thou mayst live long on the earth Eph. 6.2 3. This Promise is here mentioned with a design to quicken those who were Christians and no Israelites by birth to give a chearful obedience to the Fifth Command The Apostle endeavours That it may have this effect upon them by declaring their particular interest in it This is the first Commandment with promise as well to you Ephesians as those who are Jews If his meaning had been That this is the first Command which was given with promise to the Jews only therefore do you who are Ephesians conform to it the strength of the argument had been lost It is no good consequence That because length of days was promised to the Jews That therefore the Gentiles should enjoy the same priviledge Many temporal blessings were entailed upon that people which Christians can make no just claim to The Gospel is a more refined dispensation under the Law there was less of the Spirit and more of Temporal things While Christians are in the Sea of this world they cannot expect that the tide of external blessings should be as great as it was under the Judaical Oeconomy Now there is nothing in the whole Decalogue which in appearance is more appropriated to the Israelites than this Promise Those words That thy days may be long in the Land seem to have a particular aspect upon the land of Canaan and if that in the Decalogue which seems to be most appropriated is notwithstanding not so but common to Christians then that which seems to be less appropriated is likewise common to them and by consequence the whole Decalogue It is a known rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If that which has a greater appearance of being is not neither is that which has less Lastly The words of S. James are of the same importance For he that said do not commit adultery said also do not kill c. 2.11 These two Commands are perpetual and oblige all Christians The reason of their obligation is not taken from their intrinsick nature but the authority of him who published them in the time of Moses That that time and place is aimed at is evident from v. 8. Fulfil the royal law according to the Scripture that is The Scripture and Writings of Moses where the Law is laid down and the manner of its being spoken by God upon the Mount related This reason whereby these Two Commands become obligatory under the Gospel extends to every particular precept in the Decalogue He that said thou shalt not kill thou shalt not commit adultery said likewise Remember the sabbath day to keep it holy All these were spoken at the same time in the same manner immediately by the mouth of God unto the People which cannot be affirmed of any of the Laws which are not contained in that Combination And if there be the same reason for the obligation of the whole Decalogue amongst Christians as there is for the Sixth and Seventh Precepts then the whole doth oblige them and will continue so to do to the World's End Very consonant to this is the Testimony of Theophilus Antiochenus who speaking of these Two Laws which S. James mentions together with the other parts of the Decalogue which he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 useth these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses the servant of God was a Minister of this divine Law to all the world In this he asserts no more than what the Apostle had done before him Rom. 3.19 What things soever the Law saith it saith to them which are under the Law that all the world may become guilty before God By the World we must understand not only Jews but Gentiles as most evidently appears by the ninth verse It is impossible that the whole World should be obnoxious to guilt upon the account of disobedience to the Moral Law as it lyes in the Old Testament had it not been intentionally given to it The Constitutions which go under the name of Clemens Romanus Constit Apost l. 6. c. 19. represent the Decalogue as a compleat and perfect Law appertaining to Christians Irenaeus speaks of two sorts of Divine Precepts L. 4. c. 26. p. 344. particularia which are appropriated to the Old Testament and eminentiora summa which are common to the Old and New The Scholiast upon the place reckons the Decalogue amongst the last it being designed by God as a perpetual rule for his people in all ages For this Gloss he had authority enough from Irenaeus himself L. 4. c. 39. c. 31. who afterwards represents the Decalogue as the Law of Nature and at the coming of Christ to receive extension and enlargement but no dissolution To these Testimonies we may add the consent of our own Church which she has sufficiently discovered in her placing the Ten Commandments as delivered in the Twentieth chap. of Exodus in the very Catechism which Children are to learn and obliging the people in the Liturgy after the reading of every Precept to use such words as import That it is a Law obligatory to them To say That She by the word Law understands sometimes the Law only in the mystical and Spiritual sence is very incongruous for she makes no discrimination but enjoyns the continuation of the same form of Speech to the last Command A Precept without the Letter is no Law at all It is a known rule That when the literal sence of a Law is repeated the whole Law is abrogated For the Letter is the foundation whatsoever is besides is the superstructure The superstruction must necessarily fall when the foundation is removed Tho' the spiritual sence of a Law may be of use when the Letter is discharged yet it is not to be accounted as the sence of that which is now a Law but of that which was formerly so The spiritual sence of the Ceremonial Law is still of use yet
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
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
these shadows the old weekly Sabbath is here reckoned Let no man judge you in respect of Sabbath-days which are shadows c. That by the Sabbath-days here we are to understand the Jewish Saturdays will appear from the several words of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can import no less than the early Feasts and Solemnities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their monthly and therefore there is nothing left for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie but their weekly Sabbaths It is believed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmud which if true Isaaci Casaub ep 24. Carolo Labbaeo p. 23. communicates a great deal of strength to our assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the lesser Sections or parts into which the Talmudical Treatises are divided The first division is into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordines The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books or Treatises The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sections or Chapters From hence the Doctors which did expound Justin in Nov. de Hebr. 146. and give the meaning of them are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief and most eminent of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Second Seder of the Mishna there are several Treatises one is intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sections The words of the Text are exactly agreeable to these titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a feast day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the year which was always in novo lunio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that when the Apostle says let no man judge you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. his meaning must be give no occasion to any to condemn you for the observation of what is contained in any Section of the Treatise or Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the Treatise or Codex called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly treats of the Jewish day and enjoyns the celebration of it Therefore in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jewish weekly Sabbath must be included That which lies against this conjecture is That the Mishna was not so early as S. Paul's Epistles and therefore he could not have any respect to the Sections in it To which I reply that Maimonides tells us That the Head of the Sanhedrim had a private Copy of the Traditions as they were delivered from the mouth of those who were Doctors in Israel long before the times of Rabbi Jehuda the compiler of the Mishna and the Author of Halicoth Olam That the Disciples for memory sake wrote the Oral Law in Characters The Book written by them they might not divulge and therefore called it the Book of Secrets S. Paul being trained up at the feet of Gamaliel and in the deepest mysteries of their Religion no doubt had the perusal of it and might very well have an eye upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sections of it in the words which are under debate That which Rabbi Jehuda did was to joyn together what lay scattered in private hands and to make a publication of it in one entire Volume There is no just cause of fear lest from this Text the Sabbath of the Fourth Command should receive any prejudice Clear evidence has been already produced for the Morality of it Whereas the Sabbath here is represented to be of a figurative nature The Fourth Command enjoyns only a Religious observation of One in Seven every week If the Apostle had condemned this he had condemned himself and the whole Christian Church which did devote the First of the Week which is One Day in Seven to the Honour and Worship of the Supreme Being And now I have done with the Eighth Proposition The Proportion One in Seven set out by the Fourth Command was determined to the Jewish day by another Precept which was to continue no longer than the Jewish Oeconomy IX When the last of the Week had a period put unto it The First was substituted in the room of it This Substitution is favoured by the Law Prophets our Blessed Lord the Holy Apostles the Testimony of the following Ages 1. The Law The Hebdomadal observation of the Lord's day assures us That the Primitive Christians had their Eye upon the Law in the keeping of it This Weekly observation which universally prevailed could proceed from nothing but a sence of some rule which they were all acquainted with They might have celebrated it once a Fortnight or once a Month or once a Year as Easter is had they been left to their own conduct Their general agreement in a weekly observation doth evidently argue a respect which they had to the proportion of time set out by the Law under the Old Testament And if they had their Eye upon it they could not but discern what is literally contained in it and act in a conformity to it The old Sabbath being abrogated the Letter of the Fourth Precept declares That the First of the Week must come into the place of it For in it is required one day perpetually for Divine Worship Six for Secular concernments and that the Six days come all together Six days shalt thou labour not one or two and then rest but upon Six days together according to the example of God himself who in the space of six days without any interruption did create the World These two things being granted which the very words of the Command will extort from us the determination of One in Seven to a particular Day must necessarily fall upon the First of the Week For if upon any other as the Second Third Fourth or Fifth following the abolition of the old day then the six days for Secular imployment could not come together If the determination was deferred till the second week following the abrogation then a whole week was past without any Sabbath contrary to the plain sence of the Precept which requires One Day every Week to be perpetually observed as a Sabbath 2. The Prophets They represent the First of the Week either expresly under the notion of a Sabbath or else in such terms as are equivalent Thy people shall be willing in the day of thy power in the beauties of holiness from the womb of the morning thou hast the dew of thy youth Ps 110.3 Here is a particular day in the time of the Messias stiled the day of power which the Holy Ghost prophesyeth of The whole Psalm has an evident aspect upon our Blessed Lord. This is manifest from the New Testament and the records of the ancient Jews who generally account it Just Mart. Dial. cum Tryp p. 309.