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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	day_n	lord_n	sabbath_n	2,303	5	9.6400	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60480	The doctrine of the Church of England, concerning the Lord's Day, or Sunday-Sabbath as it is laid down in the liturgy, catechism, and book of homilies, vindicated from the vulgar errours of modern writers, and settled upon the only proper and sure basis of God's precept to Adam, and patriarchal practice, where an essay is laid down to prove, that the patriarchal Sabbath instituted, Gen. 2. 3. celebrated by the patriarchs before the Mosaick Law, and re-inforc'd in the fourth precept of the Decalogue, was the same day of the VVeek, viz. Sunday, which Christians celebrate in memory of the perfecting of the creation of the world by the redemption of mankind.	Smith, John, Rector of St. Mary's in Colchester.	1683 (1683)	Wing S4110; ESTC R3081	78,815	242

the Decalogue declares it to be of the same nature with the rest of the Ten for how can it stand with the Wisdom of the God of Order who forbad plowing with an Ox and an Ass who prohibited the wearing of Linsy-woolsy and was so careful that the Male and Female Sex should wear different Apparel to shuffle a Ceremonial Law amongst his Moral Laws seeing that would have been a far greater Indecorum than the yoking of an Ox and an Ass together would have rendred the Decalogue a piece of Linsie-woolsie and have been the apparalling of permanent and transient of perpetual and temporary Laws which in their own nature differ more than Male and Female that is specifically in the same garb SECT II. But that which makes the greatest difference betwixt these Sabbaths is this The Sabbath of the fourth Precept and that commanded the Jews are grounded upon different Reasons The first in commemoration of the Creation which is common to all persons in all ages and places The other 1. That it might be a sign to discriminate the Jews from all other Nations Exod. 31. 13. It is a sign between me and you that I am the Lord your God that is That I have taken you to be unto me a People and an Inheritance Deut. 4. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Lord your God which have separated you from all other Nations Lev. 20. 24. Now if other Nations had celebrated Saturday as their weekly Sabbath and not another day of the week the Jews could not have been discriminated from them by their observing the same day this would have been no part of the Wall of Partition 2. The Jews weekly as well as their monthly Sabbaths were Shadows of good things to come the Body whereof is Christ Col. 2. 16. If therefore the Sabbath of the fourth Precept had been the Jewish Sabbath it ought to have been abolished when Christ the Substance is come as well as other Ceremonial Laws But this is contrary to the sense of the Universal Church which reckons this one of the ten Commandments And our Church hath appointed this Precept with the rest of the Decalogue to be pronounced at the Lord's Table and enjoyned her Children to beg pardon for the breach of this and Grace to encline their Hearts to keep it which would be the putting of a Cheat upon them if that Precept in the plain Letter of it were not still in force and the putting a figurative sense upon it would make it as unintelligible to vulgar capacities as if it were in Latine And so much the more hard to be understood as the Church in her Liturgies and Catechisms wherein she propounds Milk to Babes affects the greatest plainness of Speech Upon which account most serious Persons have been prejudic'd against Calvin's Interpretation of Christ's descent into Hell that being an Article of the common Faith and therefore to be interpreted in the plain literal sense Let me add that the Church no where declares her Sentiments more plainly than in publick Liturgies upon which Consideration St. Austin so often appeals from those Testimonies of Fathers which Pelagius urged to the forms of Common-Prayer And therefore tho a thousand private Doctors Opinion should thwart me yet I having the Opinion of the whole Church declared in her Liturgies for me if not in so many words yet in her general practice unavoidably inferring what I maintain to wit that the fourth Precept of the Decalogue is still in full force this is sufficient to acquit my Assertion from the imputation of Novelty or singularity as being no other but what I drew from my Mother's the Church of England's Breasts not only by good consequence as hath been shewed but in plain words for in the Homily of the time and place of Prayer she tells us that God expresly in the fourth Precept commandeth the celebration of the Sabbath which is our Sunday But I have greater Authority than this of the Church even Christ himself who could not endure that he should be thought to come to destroy the Law and assures us that not one jot or tittle should fall from the Law Mat. 5. 17. which all interpret to be meant of the Decalogue whose fourth Precept must therefore be concluded to have nothing in it that is ceremonial typical and upon that account to be abolished as instituting a Sabbath to be a shadow of good things to come 3. The Sabbath appropriate to the Jews was commanded them to be a Memorial of God's giving them rest from Egyptian Servitude Deut. 5. 15. Remember that thou wast a Servant in the Land of Egypt and that the Lord thy God brought thee out thence therefore the Lord thy God commanded thee to keep the Sabbath Day Observe here the difference betwixt the Law of the Sabbath given on Mount Sinai and this in Deuteronomy tho it be repeated in the Decalogue For this Book containing an explanation of the Law whether Moral Ceremonial or Judicial and application of it to the particular state of the Jews Moses in this Text Judaizeth the fourth Precept and therefore assigns as the reason of its institution thus applied and limited not God's resting on the Seventh Day from his Work which is common to all Mankind but his causing them to rest from their servil work under the Egyptians which was peculiar to the Jews Which is a manifest Argument that the Sabbath of the Decalogue engraven in the Tables was of larger extent than this mentioned in Deuteronomy or else why should the Reason of the one be universal of the other particular As also that the Jews were obliged to the observation of their Sabbath not from the literal and primary sense of the fourth Precept as all Mankind are and always were except the Jews to whom God appointed another Sabbath but only from the equity of it For seeing God had sanctified the precise Seventh Day whereon he had rested to be observed by all Men it was meet that the Jews should keep holy one Day of seven and that Day which God had peculiarly enjoyned them viz. Saturday tho that was not the Sabbath of the fourth Precept the Lawgiver having Right to dispense with his own Law And this is clearly the plain meaning of Moses his inserting vers 12. as the Lord hath commanded thee or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had commanded thee viz. before the publishing of the Decalogue on Mount Sinai and of his leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember the first word of the fourth Precept as it was delivered on Sinai by which word mankind was called upon to call to mind the Patriarchal Sabbath or rather his transferring it to his mentioning their Egyptian bondage vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remember that thou wast a Bondsman c. As if Moses had said perhaps you may interpret the fourth Precept repeating the Law of the Patriarchal Sabbath as either vacating that Law of the Sabbath he gave you

that they should not inquire after the Nations way of Worship saying How did those Nations serve their Gods even so will I do that is after that manner will I serve God And in particular not after their burning of their Sons and Daughters in the Fire to their Gods Deut. 12. 30 31. Now the God to whom the Gentiles sacrificed their Children was the Sun whose Idol was called Moloch and Milchom Amos 5. 26. 1 Kings 11. 5 7. as being Molech or King of all the Planets and therefore by the 70 translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince and by the Phoenicians Door-Neighbours to the Jews called Beel-Samen the Lord of Heaven as Sanchoniatho witnesseth in Euseb Evang. Prep l. 1. And yet notwithstanding all these Prohibitions and God's discharging them from the publick Worship of himself on that day whereon the Heathens in their Apostacy from the first Institution worshipped the Sun the Jews imitated the Heathens in this most barbarous Custom of burning their Sons and Daughters in the Fire the Representation of the Sun Jer. 7. 31. 19. 5. Psal 106. 37 38. So exceeding prone was that People to imbrace strange Gods And therefore they stood so much more in need to have all Occasion thereto removed from them and especially such as God had instituted at first for the securing his own but were in process of Time perverted to the Introduction and countenancing of the Worship of false Gods as was the fate of the Patriarchal Sunday-Sabbath Upon the like account the Jews were prohibited very many other Customs if not of divine Institution yet of Patriarchal Practice yea some of them seeming to be the natural Results of the Law of Humanity such was mourning at the Funerals of dear and near Relations wherein the Patriarchs exceeded even to the Admiration of other Nations Gen. 50. 10 11. And they wailed there with a very great and heavy Wailing and he Joseph with his Brethren made a mourning for his Father seven days And the Canaanites saw the Mourning and they said This is an heavy Mourning to the Egyptians therefore the name of that Place was called The Mourning of the Egyptians Yet this so natural a Duty was prohibited the High-Priest for he must not mourn for his Father or Mother Levit. 21. 11. and that because he had the holy Anointing and the holy Garments upon him which were holy only in Type So that here the Law of Nature must yield to the Levitical in this particular Case where the High-Priest's honouring of Father and Mother could do the Dead no good but might be an occasion of Evil to the Living by the way this makes the Case of the High-Priests wholly different from the Pharisees pleading Carban But where lay the Danger Answer in drawing the Jews to Conformity to the idolatrous Heathens in their manner of mourning Baruch 6. 31 32. And the Priests sit in their Temples having their Cloaths rent and their Heads and Beards shaven and nothing upon their Heads They roar and cry before their Gods as Men do at the Feast when one is dead Hence all Communion with the Nations is so pathetically forbidden the Jews lest they should by that means be drawn to Idolatry So much less reason have we to wonder that God should appoint the Jews another Day for their weekly Sabbath than that which was instituted at first to all Mankind when the Gentiles had perverted the Celebration of that Day to the instituting the Worship of the Sun Upon the like reason at the Restitution of Sunday-Sabbath upon the expiring of the Ceremonial Saturday-Sabbath the Christian Church changed the name of Sunday into that of the Lord's-Day that she might secure her Children from the Opinion of the Heathen World that it was in honour of the Planet of the Sun that that day of the Week which bore its name was separated for holy Assembles 3. And now we need not go far to seek for a Reason why God appointed Saturday to be the Jewish Sabbath for that being the week-day immediately preceding Sunday and the whole Oeconomy of Moses's Law as of a thing imperfect pointing to good things to come Heb. 10. 1. It was necessary that their typical Day of Rest should be so placed in the order of the Septiman as from thence they might look immediately unto that Day of true Rest that was to come at the rising of the Sun of Righteousness out of the Grave But besides this the more special Reason of God's appointing them Saturday for their Sabbath was because Saturday was the first day of Rest they had from Egyptian Bondage for they marched from Rameses on Friday the 15th day of the 1st Month and set up their Booths at Succoth on Saturday where they stayed two days according to the common Opinion of Learned Men on the latter whereof Sunday the Premises considered it may be presumed that they kept an holy Rest unto the Lord according to the Patriarchal Custom and that it was in that Assembly that Moses repeated the Ordinances of the Passover and separated the first-born of Males and Firstlings of the Flocks and Herds to be holy to the Lord. SECT II. And that this Precept for Saturday-Sabbath did not vacate the Patriarchal either to all Nations or to the Jews themselves for ever but was only imposed upon them as a Carnal Ordinance of divine Service until the time of Reformation Heb. 9. 10. Or until the Seed should come Gal. 3. 19. and those good things the Body whereof is Christ whereof it was a Shadow God gave the Jews many plain Intimations 1. In his assigning their Deliverance from Egypt and their resting from their hard Labour in that Bondage as the peculiar Reason of his commanding the Jews to celebrate his Sabbaths Deut. 5. 15. That thy Man-Servant c. may rest as well as thou and remember that thou wast a Servant in the Land of Egypt and that the Lord thy God brought thee out thence through a mighty Hand and by a stretched-out Arm Therefore the Lord thy God commanded thee to keep the sabbath-Sabbath-day whether weekly monthly or yearly as also the Sabbaths of Years and Jubilees which Reason cannot reach other Nations but is wholly accommodated to the Jews and to them only till the time of Restauration 2. In his suspending the Raigning of Mannah on their Sabbaths and letting it fall on Sunday's Manna being reputed by those that could not look under the Vail Angels Food the Bread of Heaven Psal 105. 40. it s not falling on their Sabbath was interpreted that the giving of true Manna that of which whosoever eateth shall live for ever was reserved for Gospel-times and the Restauration of the Patriarchal Sabbath when he whom the Father sealed would give his Flesh for the Life of the World that true Bread of Life Joh. 6. that spiritual Food which was the desire of all that hungred after Righteousness of the Distribution whereof in the Ordinances of the Gospel when

from Elim and all the Congregation of the Children of Israel came into the Wilderness of Sin which is between Elim and Sinai on the fifteenth day of the second Month after their departure out of the Land of Egypt And the whole Congregation of the Children of Israel murmured against Moses and Aaron For the right stating of the sense of this Text I must crave leave to rectify the Pointing which as it stands refers the sifteenth day to their marching which ought to be referred to the time of this Assembly For of what use imaginable could it be to know the day of the Month when they took their Journey any more than the rest of their Journeyings except that from Mount Sinai Numb 10. 11. for the space of forty years But as God at the Institution of the Passover had changed the beginning of the Year and appointed that Month to be the first to the Israelites which was not the sirst in respect of the Creation So when he was purposed to change the beginning of Weeks to the Israelites and appoint that Day their seventh which was the sixth in the Patriarchal Account and of the whole World beside the Jews It was expedient to leave some plain Note and Character of Time whereby it might be known on what day of the Week the Sabbath was kept before that change Now this misapplication of the fifteenth day may easily be amended by having recourse to the Original and the Septuagint thus and they journeyed from Elim And the whole Congregation of the Children of Israel came into the Wilderness of Sin which is between Elim and Sinai ver 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And or But on the fifteenth day of the second Month after their departure out of the Land of Egypt the whole Congregation of the Children of Israel murmured c. This is therefore the first Collection I make from this Text. That the whole Congregation are not said to March but to Murmur on the fifteenth day their Sabbath Songs were turned into Howlings like those Amos 8. 3. As to the Reason I assign why the day of the Month is named here and not in any of their Marching saving that from Mount Sinai a Person eminent for Learning and Place in our Church is pleased to except against it by giving this as the Reason why the day of the Month is here named viz. lest the first part of the verse should be mistaken as if they had gone from Elim and come to Sin the same day Whereas they departed from Elim to the Red-Sea and came from the Red-Sea into the Wilderness of Sin Numb 33. To this exception therefore I here humbly offer these two things to consideration 1. Moses in Numb 33. where he purposely Records their Marchings in order and mentions that by the Red-Sea immediately before their coming into the Wilderness doth sufficiently prevent all possibility of mistaking the sense of Ex. 16. except by such negligent Readers as in their reading his Writings slip over that Chapter in Numbers which kind of Persons I suppose Moses was not very careful to gratifie 2. This Reason is so far from preventing the supposed mistake as it necessarily leads to it For read the Text thus They departed from Elim and came into the Wilderness of Sin the fifteenth day and this pointing makes their departure from Elim and coming into the Wilderness to have been on the same day The first being the terminus a quo the other the terminus ad quem of their motion Except we fancy they came into the Wilderness the fifteenth day from no place But refer the fifteenth day to their Murmuring not Marching and both the extream tearms of their March stand firm and there is space enough betwixt them left for their intermediate encamping at the Red-Sea As if a Man should say I removed from London and came to York the 15th day of April we would conclude that he came to York the same day he removed from London But if he should say I came from London to York without specifying the time none would imagine but that he had lodging-places betwixt London and York So that this Exception furnishes me with one Argument more for my applying the 15th day to their Murmuring not Marching The same eminent Person adviseth me to consider whether the Septuagint can weigh down the Hebrew Samaritan Syriac Arabick Targum c. all which refer the 15th day to their Marching I have considered this and am very apprehensive what a difficult and envious Task I undertake if I should prefer the Septuagint above the Hebrew I remember how angry Jerom was with St. Austin for preferring it before his Hebraica Veritas and what opposition the late attempt of Vosius hath met with And yet I cannot but retain a singular honour in my heart for it 1. As being better secured from being corrupted by the faithless Jews when the Hebrew by reason of its being communicated many hundred years before the Christian Aera to the Gentile World and deposited in Ptolomies famous Library whither the Philosophers flocked from all parts of the World saith Elian the divine Providence foreseeing what unfaithful Keepers of the divine Oracles that People to whom they were first committed would prove when for their rejecting Christ they became Lo-ammi provided that the Gentiles should come to the light thereof by means of the Septuagint so long before our Saviour's coming the contemptibleness of whose appearance so enraged the Learned Party of the Jews who had the Hebrew Copies in their custody for the vulgar Jews understood not Hebrew in our Saviour's time as in revenge they defaced his Image drawn by their own Prophets for representing him such as the Apostles proclaimed him to be whence proceeded those numerous Corruptions mentioned by Vossius and others 2. The Apostles making so frequent if not constant use of it in their quotations of the old Testament seems to me a Canonization of the Translation and a commending it above the Hebrew 3. If the Hebrew be to be suspected where it affronts the Septuagiut it ought to be so especially in such Texts as have relation to their Sabbath Their idolizing of which might prompt them to disturb the Pointing of this Text Exod. 16. which according to the Septuagint speaks it to be a younger Brother to Sunday-Sabbath 4. And for my preferring the Septuagint before the Hebrew in those Texts that have relation to the Sabbath I have the example of our own Church to be my warrant which adheres to that Version in the Translation of thef ourth Precept both in the Catechism where she feeds her Babes with Milk and in the Office of Communion where she reminds her adult Members of that part of their Baptismal Vow whereby they stand obliged to keep God's holy Will and Commandments Altho the Hebrew Geneva Spanish and that of Jerom and all I have perused saith L'Estrange render it wherefore the Lord blessed the Sabbath-Day except the