he that regardeth not a day regardeth it not to the Lord Rom. 14.5 6. By a Day here we must understand the Time then in controversie Tho' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has an indefinite sound yet the Apostle doth not intend that it should signifie any day and by consequence include the Lord's day As his representing meats and drinks to be indifferent ver 2 3. doth not depretiate the Bread and Wine in the Lord's Supper and sink them into an equality with our common bread and drink so neither doth his putting days upon the same level make all days of the same rank with the Lord's day This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be limited to the matter in hand That which occasioned the Apostle to write thus were the different opinions among those who were converted to the Christian Religion He who was formerly a Jew had an esteem for the old Sabbath-Passeover c. above other days The Converted Gentile had an equal regard for them The old Sabbath in particular was earnestly contended for by the Ebionites Those who regarded not this day are set upon equal terms with those who did If this day in the Apostle's apprehension had not been equal with others no account can be given why he that did not regard it is so gently treated and not rather sharply reproved for his contempt The reason why he who had a respect for it is so tenderly handled is because he was brought up under the Mosaical Oeconomy and it could not be expected that he should in an instant be disingaged from those impressions which his education had made upon him The Apostle was glad That he had entertained the rudiments of Christian Religion and used all the tenderness imaginable towards him that he might invite him into a more intimate acquaintance with it Lest this accommodation should seem to import a compliance with his errour he stiles him weak v. 1. And lest too great an advantage might be given to the Gentile who was inclined to set him at nought upon the account of this difference v. 10. He so far as prudence would permit draws at concealment over his own inclination to either party and exhorts them to ripen their minds to a Plerophory Let every one be fully perswaded in his own mind 2. As a beggarly Element How turn you again to the weak and beggarly elements ye observe days months and times and years Gal. 4.9 10. The Apostle writing to those who were of greater growth deals more roundly with them He tells them That he was afraid of them upon the account of their adhering to the old Sabbath which was now antiquated That this very time is intended is plain from the word Days Here are words enough besides to import all other seasons which were set a-part by the Law as Months Times Years Months Their New Moons Times Their Passeover Pentecost Feast of Tabernacles with other Solemnities Years The Year of Release and the Year of Jubilee Therefore nothing is left for Days to signifie but their weekly Sabbaths These days are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beggarly elements with relation to Ebion's name which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beggar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius notes Hist l. 3. c. 21. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as much as elements formerly belonging to the Church in her minority and taken up by Ebion In the number of those things which he and his complices maintained Eus Hist l. 3. c. 12. we find the Jewish Sabbath to be one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they observed the Sabbath The Days here mentioned being put indefinitely must be interpreted of the choicest of Days in the Jewish account in the thoughts of those who adhered to the ceremonial rites none were comparable to their weekly Sabbaths It was a common saying amongst them That he who denieth the Sabbath is like to him who denieth the whole Law and he who observeth the Sabbath altho' he should worship Idols his sins would be forgiven Philo Judaeus calls the weekly day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Queen attributing to it a Soveraignty over other days Gem. Sanhe c. 7. In the Talmud Turdnnus Rufus who is conceived to be the same with Titus the Emperour is represented as asking Rabbi Akiba why the Sabbath was more excellent than other days This question could arise from no other ground but that unusual esteem which he observed the Jews to entertain of it Lastly Days do signifie such as the Jews were formerly in bondage to This is clear from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto ye desire again to be in bondage v. 9. There were no days to which that people were so much in bondage as their Saturday-Sabbaths They were under such a degree of servitude That they durst not use the liberty Nature allows every man in his own defence They and their City were taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio Hist l. 56. on the day of Saturn making no resistance They were bound and tyed by their Superstition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they had been in a net The Five radical Precepts which Maimonides recites as necessary to be submitted unto in order to a due celebration of the Sabbath they did beat out into an infinite number of niceties and to each of them they were so much in bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Huls p. 242. that they believed That the not observing of them had hitherto hindred the coming of the Messias This being duely considered will release us from that fear which some have been possessed with as tho' the pressing this Text might prove prejudicial to the Lord's-day for it is manifest That such days only are here condemned as the Jews had formerly been in bondage to which cannot be asserted of the Lord's day which was never owned by them 3. As a shadow which is vanished Let no man judge you in meat or in drink or in respect of an holy day or of the new-moons or Sabbath days which are a shadow of things to come but the body is of Christ Coloss 2.16 In order to a right understanding of this place it is to be premised That many things under the Mosaical Law were of a figurative and typical Nature The Apostle treating of some of them says These things hapned to them for types 1 Cor. 10.11 and the Law has a shadow of good things to come Heb. 10.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are properly the first lineaments of an effigies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is drawn in its full perfection God having an intention to give us Christ the express image of his person under the Gospel was pleased according to the methods of Art to furnish the Jews with the first lineaments of this image under the Law Amongst
and better information about this great concern he was pleased to work Six Days and rest One and set it apart for his Worship and Service This peculiar right he challengeth to himself in the Fourth Precept of the Decalogue Six Days shalt thou labour but the Seventh is the Sabbath of the Lord thy God That is a Day of his own designation and appointment In the New Testament our Blessed Saviour is declared to be Lord of the Sabbath which can import no less than that he has an absolute power to determine it and that none have authority to alter what he is pleased to do It is an evident injury to attempt to meddle with that of which another is the Lord without his leave and privity God created Man He best knows his strength and ability He has a clear prospect of the molestations and necessities this sublunary state will expose him to He fully understands what time is fit to be spent in worldly business and what in the concerns of Religion Men have no certain rule to determine by for all People and Nations If it had been left to them the result of such a concession would have been nothing but ataxy and confusion Their secular imployments are very various some are more incumbred than others Some live in plenty and ease some are exposed to penury and severe labour It cannot be expected That they shall all agree about this time being their condition is so different God who is only able to encrease supplies and give more strength where more work is required must necessarily be the most convenient Arbitrator in this case to set out how much time is ordinarily to be allowed to Men for their terrestrial affairs and what proportion is to be reserved for their celestial VII This Time which reason tells us ought to be left to the Divine designation is determined in the Fourth Command to one in Seven as a proportion perpetually to be devoted to Religious Worship Here Three Things are to be proved 1. That it is one in Seven and not the last of the Seven which is enjoyned by the Fourth Command 2. That the Sabbath of the Fourth Command one in Seven is perpetual and not to continue only during the Jewish Oeconomy 3. This proportion is by the Command to be devoted to Worship and not only to corporal rest 1. It is one in Seven and not the Seventh from the Creation which is enjoyned by the Fourth Command If we fully ponder the words nothing else can be concluded from them Remember the Sabbath-day to keep it holy It is not said Remember the Seventh day from the Creation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of rest All that the expression signifies is That a whole day must be set apart and devoted to the honour of the Supreme Being And lest we should be at a loss how often it must be done the quotum is set out Six days shalt thou labour and do all that thou hast to do but the seventh is the Sabbath of the Lord thy God The Seventh not the seventh from the Creation but the Seventh with relation to the Six days of labour and as the Six do not signifie those precise days on which the World was made but such a proportion of time as is fit for the dispatch of secular concerns so the Seventh which follows must be taken in the same sence not for the Seventh precisely from the formation of the World but for one in seven whether the first or the last as God shall please to appoint Even as the fifth part of the encrease of Aegypt which Pharaoh was to have Gen. 47. v. 24. doth not signifie the Fifth in order but the Fifth in proportion that is one of five the fruits being equally divided into so many portions After the proportion is thus set forth the reason is expressed For in six days the Lord made heaven and earth and rested the seventh The force of this reason lies not in the priority or order of these days God in the first six days created the World and rested the seventh but in the quotum or number God took six days neither more nor less for the production of the Universe and rested one Therefore thou shalt work six days and observe one as a day of rest unto the Lord. Thus the harmony betwixt the reason and the concession of six days for labour is very plain For if the World was created within six days then the same allowance of time is sufficient with the Divine Benediction upon mens endeavours to preserve it and make a provision of all things necessary for life This is not so conspicuous if we lay the Emphasis upon the first six days and as they are taken so must the Seventh be So that altho' it was the Seventh pricisely from the creation on which God rested yet the Seventh here is not intended to signifie that precise day but the quantity and proportion of time only which is contained in it The rule of S. Austin is applicable to the present case propter illa Bellarm. tom 2. p. 683. quae aliquid significant illa quae nihil significant adferuntur The conclusion deduced from these premises gives us a further evidence Wherefore the Lord blessed the Sabbath day and hallowed it Here is no mention of the seventh but a Sabbath day a general word which may be applied as well to the first as the last of the week This makes a clear discovery That the particular day on which God rested is not intended in the reason of the Command For if that had been the design of it no place had been more convenient to express it in than the conclusion which is nothing but the result of what went before In other places the Seventh is mentioned but here only a Sabbath-day Why the Spirit of God who is not obnoxious to any defect of memory should change the phrase cannot be imagined except he intended by using this general word to give a greater latitude and not to confine the Sabbath to the particular Seventh from the Creation Nothing can be drawn from the words to discountenance this interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put without an article whereas Exod. 16. v. 26. where the particular day is set forth the article is prefixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the six days for labour are expressed without any Emphatical character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the six days are taken so must the seventh be What is objected That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember intimates That the Precept enjoyns that Sabbath which was given before and that was the last of the week and that the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determine them to the signification of that day only doth not merit any great consideration One in Seven was enjoyned long before It bears the same date with the last of the Seven Now the
repeated These words the Lord spake and added no more Deut. 5.22 Altho' the reason taken from the Creation of the World Exo. 20. is totally omitted If the absence of this reason makes no alteration upon the Precept but the whole Law is said to be spoken altho it be wanting then the presence of a new reason taken from the deliverance out of the Aegyptian servitude cannot have any influence upon it either to make it Ceremonial or Moral The secondary reasons of a Ceremonial Command may be Moral and of a Moral Ceremonial and Positive It is to be observed That the reason we speak of has relation but to one particular in the Command namely the enjoyning of Masters to make the Sabbath a day of rest unto their Servants as well as to themselves Now to make the whole Command Ceremonial upon the account of an extrinsecal and secondary reason relating only to one circumstance in it I leave it to every unbiassed mind to determine whether it be agreeable to the usual rules of discourse 4. There is no inconvenience which will follow if we assert That as we are bound to the Fourth Command so likewise to the same measure of rest which that Precept limiteth A rest only in general is required and that in order to the keeping of One Day in a Week Holy This being the end and the end always modifying the means we have assurance That such a measure of rest is only understood as has a tendency to promote this purpose All who believe the Lord's day to be grounded upon Apostolical authority must necessarily grant that we are bound to rest upon it from all those works which are not reconcileable with the end of the institution namely The devoting of the whole day to the honour and worship of Christ If there be any stricter measures of rest enjoyned upon the particular Seventh from the Creation by any other Law it nothing concerns us no more than the day it self It is not true That the Fourth Command doth forbid all work whatsoever For if this was the sence of it it would be repugnant to the Law of Nature which requires That works of necessity piety and mercy be done at all times There was a Law amongst the Heathens That no work should be done on their feast days when Vmbro and Scaevola were consulted about the meaning of it they notwithstanding the strictness of the words made answer That such work might be done which did relate ad Deos ad urgentem vitae utilitatem quod praetermissum noceret What kind of work the Fourth Command prohibits may be collected from the words of it Six days shalt thou labour and do all thy work but the Seventh is the Sabbath of the Lord thy God in it thou shalt not do any work that is any which appertains to thy particular calling or function which might with equal advantage have been dispatched in the week time Therefore when servile work is expresly forbidden on the Passeover c. and dressing of meat allowed but on the Sabbath in the Fourth Command all work all work imports no more than servile Therefore the Chaldee Paraphrast expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus servile and that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 23.7 is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Ex. 12.16 Deut. 16.8 All the difference is That what is expressed in more general terms in the Fourth Precept is more explicitly and particularly set down in the Law touching the Passeover c. This will be very evident if we consider That the Passeover sometimes happened to be upon the Sabbath as in the year when our Blessed Lord was crucified and therefore by reason of these Two Solemnities meeting together That Sabbath is stiled a high day Jo. 19.31 If on the Passeover all servile work is forbidden and dressing of meat allowed but on the Sabbath all work whatsoever whether servile or not servile then by the Law of God the Jews were bound to contradictions when the Passeover fell upon the Sabbath they were bound and not bound to dress meat by the Law of the Sabbath they were bound not to do it By the Law of the Passeover they were bound to do it For the Lamb by a divine Precept was to be roasted with fire Irenaeus and S. Cyprian limit the work prohibited in the Fourth Command to servile work The Alexandrian Edition of the LXX L. 4. c. 19. c. 20. Cypr. de Sp. San. interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus servitutis Num. 29.7 It cannot in reason be thought That the Fourth Command prohibits the dressing of meat or kindling of fire on the Sabbath which speaks nothing of these particulars When as those particular Laws which carry a much fairer and more probable appearance of such an interdiction upon an exact inquiry will be found to import no such matter As for the dressing of meat the words usually alledged are these To morrow is the rest of the holy Sabbath unto the Lord bake that which will bake to day and seethe that which will seethe and that which remaineth lay up for you to be kept until the morning Exod. 16.23 This Text speaks of the Manna of which a double portion did descend from Heaven on the day preceding the Sabbath Of this portion one they might bake and seethe and eat that day the other part they were to lay up unbak'd and unsodden Bake that which you will bake and seethe that which you will seethe and that which remaineth not of what was baked or sodden but of what was gathered over and above the daily proportion That lay up to be kept till the morning This is plain from the miracle expressed in the next verse They laid it up till the morning and it did not stink neither was there any worm in it If it had not been raw the glory of the miracle had been celypsed Before they reserved some which they had gathered contrary to God's Command and it was putrified in the morning and now they reserve a portion according to his Command and no putrefaction is in it If it had been baked or sodden it would have been thought That that was the reason why it was not corrupted as before Indeed in the fifth ver it is said On the sixth day they shall prepare that which they shall bring in that is If any have a mind not to eat it raw but to prepare it for food whether by grinding it in Mills beating it in a Mortar Num. 11.8 or any other toilsome way all such elaborate preparations must be finished upon the Sixth day they containing too much servile work for a Sabbath Yet notwithstanding all this it does not appear from the Text but that upon the Sabbath they might do in order to a more immediate preparation of it what Christians usually do about their food on the Lord's day As for the 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.
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
power over the Sabbath is to the same purpose with that power over those things whatsoever they be The things mentioned in the former Verses are the Shew-bread and Sacrifices which he put a period to and did erect other constitutions in the room of them We have already proved That the old day is annulled by him The First of the Week is stiled the Lord's day what can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but an effect of that power which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was invested with Pray That your flight be not on the sabbath-Sabbath-day Mat. 24.20 It appears from hence That a Sabbath would be observed about Forty Years after these words were spoken for the flight mentioned in them was upon the account of the Roman Army stiled the abomination of desolation which about that time besieged and took Jerusalem called the holy place It is not said Pray that you be not put upon this extremity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath then in use but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a general word which may be applyed to the first as well as the last of the Week This Sabbath is to be celebrated by the Disciples for he treats them privately v. 3. and we cannot think he would use such an emphatical expression which has a tendency to beget an awful regard to the Sabbath here mentioned in case they had not been concerned in the observation of it about the time which Christ had his Eye upon no other Sabbath was observed by the Disciples but the First of the Week About Two and Twenty Years after his Death we find it kept in a very full Assembly Act. 20.7 After which there is not the least mention of the celebration of the Jewish day in the New Testament but on the contrary S. Paul condemns the observation of it Coloss 2.16 This Epistle was written not long before his Martyrdom when he was in his bonds at Rome c. 4. v. 18. Therefore we have reason to believe That our Blessed Saviour had his Eye upon the First of the Week when he exhorted the Disciples to pray That their flight might not be on the Sabbath day As a Winter-flight would have been prejudicial to their bodies So likewise to fly upon the Sabbath when they were to be ingaged in the most solemn addresses to the Divine Majesty would be really disadvantageous to their Souls Indeed it is pretended That our Saviour's words were occasioned either by the foresight of some trouble to the Disciples from the superstitious Jews who would certainly hinder them in their flight upon their Sabbath or else of some molestation in their own Consciences arising from their being not fully weaned from the observation of the Ceremonial Rites To which I reply That no such thing could in reason be feared as the being hindred by the Jews because before the time which is spoken of they had laid aside their Superstitious conceits about sitting still or the going only a Sabbath-days journey when they were in capital dangers and received it as a Maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That when life is exposed to hazard the rest of the Sabbath may be dispensed with Tho' the Essenes refused to submit to this rule yet they being a very inconsiderable party in respect of the Pharisees and Sadducees and without any power of inflicting penalties they could be no impediment to the Christians in their flight As for the trouble arising from their own Consciences That cannot be supposed because they had full instructions before this time about the abolition of the Ceremonial Appointments All S. Paul's Epistles in which there are clear expressions about this matter were written before the destruction of Jerusalem If his Doctrine was not prevalent with them yet it cannot be imagined that they should be more superstitious in this particular than the Jews which were not converted and they made no scruple before this time either to fight or fly upon the Sabbath in case of danger as I have already intimated I pass from the words of Christ to his Actions as his Resurrection his appearing after his Resurrection the particular Acts done by him at his appearance The old Sabbath being discharged and the Fourth Command still for One in Seven as is evident by the premises we have a fair indication from the Resurrection of our duty to put a peculiar honour upon the First of the Week above all other days and account it the Christian Sabbath All days in themselves are equal That which alters this equality and advanceth one day above another is the eminence of the work which is done upon it The Resurrection of Christ being the consummation of the new Creation and of our redemption from the direful effects of the primitive Apostasie is the most eminent performance the World has been acquainted with Were we left to our own conduct what day could we make choice of to be the day of our Solemn Worship and rest from those labours which are not reconcileable with it Euseb de laud. Const Euseb vit Const 628. Vales l. 4. c. 18. Nazian 〈◊〉 43. Basil Hexam Hom. 2. but this which is ennobled with so transcendent a work Upon this account the antient Christians stiled it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really the first the highest of all the first-fruits of days Samuel made it an argument That Saul was chosen King because there was none like him a man higher than the people from the shoulders upwards The First of the Week being advanced by the Resurrection and made much taller than any other of the Seven we may truly say Behold the Day which the Lord hath chosen to be the Queen of Days as Ignatius stiles it As the rising of Christ from the dead upon the First of the Week promotes our belief that it is the day which God has appointed in the room of the old Sabbath So likewise his appearing upon it after the Resurrection no less than five times upon the self-same day once to Mary Magdalen Mat. 28.9 10 11. Luk. 24.33 34. Jo. 2.19 v. 26. then to the Women the third time to the Two Disciples the fourth to Peter the last to the Eleven Eight days after taken inclusively he appeared again when the Disciples were met which was punctually upon the First of the Week This day was singled out by him for the first and last most eminent manifestation of himself by his Spirit The first to the Disciples at Pentecost when the Holy Ghost descended upon them in cloven Tongues Rev. 1.10 The last to S. John to whom the future state of the Church was revealed For what end were all these appearances but to inform future ages That the First of the Week is a day most acceptable to him and to assure them of his special presence when they convene upon it for his solemn Worship To all this I might add the particular acts which he did at his appearance He invested his Disciples with power to
day 3. As a Day preferred before the old Sabbath 4. As a Day instituted by Christ in the place of the old Day The First is manifest from Justin Martyr Apol. 2. p. 99. Apol. c. 39. who says That all Christians use to meet together upon it for the Worship of God Tertullian gives an account of the whole Solemnity of the day Eusebius says Hier. de Script Ecc. Euseb l. 4. c. 22. That it was celebrated by all Christians dispersed throughout the World If it had not been universally observed no account can be given why the Ebionites who did keep Saturday in a conformity to the Jews should celebrate the Lord's day That they might be agreeable in their practice to the Christians and why the contest grew so high about Easter whether it should be upon the Lord's day There had been no ground for this dispute in case the First of the Week had not then been honoured above all other days If this day was so generally devoted to Religion then there was a cessation upon it from all those secular imployments which are not reconcileable with so sacred a purpose and such a cessation is an ingredient essential to the constitution of a Sabbath Secondly We find sometimes the First of the Week to be expresly called a Sabbath-day as appears by the words of Gregory Nyssen He stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De resurr Christitom 2. p. 814. Par. Ed. In Psalm explan Prologus p. 335. De temp p. 257. and represents this as the reason because the only begotten Son of God rested upon it from all his works S. Hilary owns it by the same name Nos octavâ die quae ipsa prima est perfecti Sà bbati festivitate laetamur S. Austin speaking How the glory of the old Sabbath was transferred to the First of the Week concludes in these words Sic quoque ritè sanctificamus Sabbatum Domini Isychius says concerning the Resurrection-day In Lev. 23. Haec est altera dies Sabbati The name whereby the Lord's day was anciently called amongst Aethiopian Christians Scaliger de emend tem l. 7. p. 645. is Sanbath Zachristos the Sabbath of Christ The Rythmes concerning a Jew in the time of Henry the Third make it manifest That this name was familiarly applyed to the First of the Week The Jews words to those who offered him their help to pull him off the Jakes upon Saturday were Sabbata nostra colo de stercore surgere nolo Mat. Par. Our Sabbath I so highly prize That from this dung I will not rise The Christians did reply the Lord's day being next Sabbata nostra quidem Solomon celebrabis ibidem Then Solomon it must be thy fate Our Sabbath there to celebrate It is stiled by our own Church the sabbath-Sabbath-day in the Ecclesiastical Constitutions Can. 70. Thirdly It is represented as a day much preferred by Christians before the Jewish Sabbath It had so much the pre-eminence That the Last of the Week by Spectators out of the Church and the better and sounder part of those within had little or no notice taken of it or deference paid to it The Jews observing the singular regard the Christians had for the First of the Week called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Nazarites Avodah Zar. Hor Hebr. 320. It was a common maxim among them On the day of the Nazarites a Jew must not negotiate with a Christian The Gloss interprets a Nazarite to be one who follows the errour of him who commanded his Disciples to keep holy the First of the Week Buxt L. Rab. 1384. In voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. Bechai commenting upon that expression behind one in the midst Is 66.7 says That it either denotes the cross of the Edomites or their solemn Feast-day By the Edomites he means Christians For the Jews in their private records where they give a greater indulgence to their blasphemous humour assert That the same Soul which was in Esau Lex Rab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did pass into Christ from thence his followers are called by this name The Feast-day which he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fixed or stated time for Christian Worship is no other but the Lord's day When Pliny attempts to represent the crimes which the Christians were guilty of he sets this in the front Quod soliti essent stato die ante lucem convenire carmenque Christo tanquam Deo dicere That they were wont to meet upon a certain day and to sing a Hymn unto Christ as unto God If it had been usual for them to meet upon the old Sabbath as well as the Lord's day Pliny who made it his business to inquire into their practice would have discovered it and then it would have been statis diebus not stato die Here is only mention of one particular day That this was the Lord's day is apparent from Ignatius Ad Magnes who lived in the time of Trajan to whom Pliny wrote He represents the Jewish Sabbath as a working day and attributes to the Lord's day a dominion over it The celebration of Sunday was so constant amongst the Christians that the Heathens conceived That they gave some veneration to the Sun Which misapprehension occasioned the words of Tertullian Diem Solis laetitiae indulgemus aliâ longè ratione Cor. Mâ—l quà m religione Solis The Heathen Inquisition use to put this question to the Martyrs Dominicum servâsti hast thou kept the Lord's day The answer was I am a Christian I cannot intermit it Ignatius calls the First of the Week the Queen of days and if it was the Queen it had a Sovereignty over all other days and would not permit the old Sabbath to sit in the same Throne with it Non benè conveniunt nec in unâ sede morantur Majestas Amor. Queens and Lovers will not agree In the same Throne long to be Justin Martyr asserts That the old Sabbath is of no use after the time of Christ Whereas when he speaks of the Lord's day he says That all Christians meet upon it hear the Prophets read have a word of Exhortation spoken to them and the whole performance is concluded with Prayer and a collection for those who are in distress These duties use to be discharged in the Synagogues upon the Old Sabbath but that being abrogated they are now translated to the New The Council of Laodicea declares That Christians ought not to rest on the Jewish Sabbath but work preferring the Lord's day before it The Church anciently was so far from having any respect to the old day Or. 29. p. 282. Hâ—er 30.31 Hist Eccl. l. 4. c. 22. Buxt l. Rab. vo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that those who believed That they were under an obligation to observe it were branded with the infamy of heresie 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nazianzen the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius the 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 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
of Worship we may add Hearing Reading receiving the Sacraments The Liturgy joyns together the setting forth the Praise of God and the hearing his Word when we with holy reverence hearken to it we set forth the Praise of his Wisdom and Goodness which by our devout and serious attention we acknowledge to be sufficient and ready to instruct us He who reads the Scripture as the Word of the living God with an intention to be made wise unto Salvation by it doth thereby manifest his deep sence of the incomprehensible and profound understanding of the Author of it When Proselytes are admitted into the Church by Baptism and have the remission of their sins sealed unto them upon the terms of the new Covenant it is an evident indication of their humble resentments of the infinite goodness of God in granting an act of Amnesty and pardon after the violation of the first Covenant Their being baptised in the name of the Father Son and Holy Ghost is an expression of a reverential acknowledgment of and an entire devotion to the sacred and blessed Trinity The receiving the Symbols of the body and blood of our Lord imports a laudatory agnition of him It is not an empty remembrance which is intended but a solemn commemoration attended with the most emphatical expressions of Praise and Gratitude It is stiled a shewing forth in allusion to the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a declaration made in praise of the benignity of Heaven in procuring redemption from the Aegyptian servitude The Wine is stiled by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cup of Blessing and the Bread by Justin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bread of Thanksgiving These two Sacraments were not designed for the primitive times only but to continue to the last period of the World The reason of their continuance is common to all Ages we have now as much need to renounce our ghostly enemy profess our repentance promote sanctification be received into the Church commemorate the death of Christ renew our covenant gain a fuller Communion as they which lived in the first age And it is not now inexpedient that we should be taught by some visible signs our intellectual powers are in as much dependence upon sence as formerly Were the attainments of the present Age equal to the state of Paradise this way of instruction would not be disagreeable Eden was not without Two Sacramental Trees Their permanency is likewise ascertained to us by a Divine Revelation In the Commission to Baptise it is said I will be with you to the end of the world To interpret baptising nothing else but an initiating by Doctrine without Water and the end of the world the end of the age in which the Apostles lived is to offer too much violence to the Text. The proper Notion of Baptism includes Water We are not to depart from the proper signification of words and comply with a Metaphorical without a peremptory necessity The Context is so far from obliging us to this departure that on the contrary it holds forth a manifest discrimination betwixt baptising and initiating by Doctrine v. 19. v. 20. The first is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. v. 40. and there without controversie it signifies the last period of the world when the Angels shall sever the wicked from the just If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import the Age it must be remembred that the Jews divided the time from the Creation to the dissolution of all things into two Ages the first expiring at the coming of the Messias the second at the final period of the Universe and so I will be with you to the end of the age is as much as I will be with you to the end of the world The Age before the coming of the Messias cannot be understood he being in our nature when he spake these words therefore the age after must When the Apostle says as often as ye eat this bread and drink this cup ye shew forth the Lord's death till he come He evidently declares that the institution of the Supper is to continue till the last appearing of Jesus Christ There are but four comings of his usually spoken of The First in the Flesh when he assumed our nature the Second in the Spirit to sanctifie and rule his Church the Third in his vindicative Justice to destroy Jerusalem the Fourth in the last day to Judge the World The two first cannot be understood They were past when the Apostle wrote his Epistle The Messias was then come in the Flesh to all mankind In the Spirit at the solemn feast of Pentecost and in particular to the Corinthians they were sanctified in Christ Jesus 1 Ep. 1.2 But the coming which the Apostle aims at is future until I come Neither can we understand his coming to destroy Jerusalem For these words are inserted with a design to awake the Corinthians to a greater degree of circumspection in their preparations for the holy Communion intimating that it shall continue till Christ come to summon them before his Tribunal and judge them for their unworthy Approaches There was no summons of the Corinthians at the overthrow of Jerusalem and therefore the last coming must be understood These Acts which have been enumerated some in savour of the Mass would perswade us that sacrificing is to be added as a part of Divine Worship under the Gospel If this be so it must be warranted by some Divine Law and this must be either natural or positive Natural it is not as will be evident by the following considerations 1. A Sacrifice is an Oblation of some material thing unto God and in the offering destroyed The essential difference whereby it is distinguished from other Oblations is the destructive mutation This change cannot reasonably be esteemed an act of Worship but so far as it is an acknowledgment of some excellency appertaining to the Divine Nature as Sovereignty Wisdom Goodness c. In its self before it has an institution enstamped upon it it imports no such agnition Were we left to the conduct of natural light it would rather induce us to believe that the Godhead is dishonoured than worshipped by a dissolution of the creature in whose composure divine Power and Wisdom are eminently conspicuous 2. If the light of nature leads us to this practice it must be because it conduceth to the Honour of God and if so we being under an obligation to honour him in the superlative and most exalted degree the same reason will dictate that mankind the most excellent part of the visible Creation is to be singled out for this sacred purpose Nay that Abraham wanted not the warranty of a revelation for the offering up of Isaac but was sufficiently instructed by the light of Nature in that concernment
which our holy Religion requires must be made in Faith Faith must be grounded upon a Divine Testimony There is no Testimony of this nature to assure us that our Prayers made upon the Earth are known to glorified Spirits in Heaven If there be any way whereby they come to be acquainted with them yet God has hid it from us as he did the body of Moses from the Israelites to prevent the occasion of an abuse 2. It is the prerogative of Jesus Christ to be the only Mediator for us in Heaven to whom we are to make our applications He is entered into the Holy of Holiest and there alone offers to God our Incense as the High Priest did here upon the Earth Upon this account it is said There is one God and one Mediator betwixt God and man the man Jesus Christ 1 Tim. 2.5 The Mediator is here represented to be one as the Deity is one As there is but one God so there is but one Mediator for us to address unto in the state of Glory When he was about to leave the World and enter into this Blessed State he gave his Disciples instructions to pray in his name only Joh. 14.13.16.23 He does not mention the name of any of the Saints As he was alone in the Work of his Meritorious Satisfaction So He is alone in the application of it by his Gracious Intercession Therefore the Apostle says Among the Gentiles there be Gods many and Lords many They had their Sovereign Deities and likewise their Baalims or Lords which they accounted as Mediators betwixt them and those Supreme Powers but to us who embrace the Christian Faith There is but one God and one Lord Jesus Christ is the only Mediator for us in Heaven This dignity he has purchased with the inestimable price of his blood He humbled himself and became obedient to the death of the Cross Wherefore God also hath highly exalted him Phil. 2.8 He sits at his right hand appears in his presence for us and lives for ever to make intercession As the price which he gave for this dignity could not be paid by any but himself so the office procured by it must be incommunicable and peculiar to him And therefore for any to set up other Mediators whether of Redemption or Intercession without a command from Heaven is an inexcusable injury to his prerogative The Romanists do not only Invocate Saints that they may make a charitable Interecession for them but that by their Merits they would procure the favours they are Petitioners for This Truth concerning one Mediator is so evident that the primitive Christians were unanimous in the reception of it For three Hundred years no instance can be produced out of any Authentick Record that the Mediation of any in Heaven beside our blessed Lord was made use of Two are chiefly pretended to the contrary and in both the Virgin Mary is concerned In the first She is represented as the Advocate of Eve in the second as invocated by Justina the Martyr Irenaeus mentions the first lib. 5. c. 19. Where he compares the obedience of Eve to the word of the Evil Angel with the obedience of Mary to the word of the Good He asserts that Eve was seduced that she might fall from God Mary obedient that she might be the mother of our Lord. And adds this moreover as a further design of her obedience Vt Virginis Evae virgo Maria steret Advocata All this comes very short of what is designed to be proved by it Advocata here is no more than Consolatrix Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek in which language it is believed Irenaeus wrote signifies both an Advocate and Comforter therefore advocare in the Latin Version is used for consolari as appears L. 5. c. 15. Ego vos advocabo in Hierusalem advocabimini I will comfort you and ye shall be comforted in Jerusalem So that his meaning will amount to no more than this As Eve by being seduced by the Evil Angel fell from God and brought sorrow dishonour and death upon her Sex So the Virgin Mary by being obedient to the word which was spoken by the Good Angel did make a full compensation and restore the Honour that Eve and all her Sex were impaired in This is the Consolation which she is said to receive from the Virgin Mary If this had been considered by Feuardentius he would not have drawn so peremptory a conclusion as he has done Ann. in Iren. Hinc evidentissimum est c. From hence it is most evident That the antient Fathers and Martyrs from the very times of the Apostles did Invocate the Virgin Mary The other instance concerning Justina is in Gregory Nazianzen The story is this S. Cyprian before his conversion was inamoured with the beauty of Justina In order to the obtaining his unchast desires he made use of Magick She having a deep resentment of her danger prayed to the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which I answer Pontius the Deacon of S. Cyprian who wrote his Life at large speaks no such matter but on the contrary That Cyprian before his Conversion was studied in all good Arts which tend to the utility of the Age amongst which Infernal Magick can have no place Indeed there was a Book extant in Nazianzen's time stiled Poenitentia Cypriani and now to be seen in the Oxford Edition of Cyprian in which Justina is mentioned but it is accounted a fabulous relation and was condemned under that notion by Gelasius Nazianzen from thence probably did borrow the sum of what he has expressed He using the freedom of an Orator and not the exactness of an Historian might be induced to make use of that which he found made ready to his hand without any strict examination and set it off with some Rhetorical Flourishes amongst which we may reckon the application of the Virgin Justina to the Virgin Mary In this he did accommodate himself to the inclination of the Age in which he lived which by frequent Apostrophe's made to Martyr's by some great Men in their Panegyricks was disposed to think favourably of such Addresses It is usual for Writers when they relate what was done in former Ages to dress it up in language and circumstances suitable to their own times Of this we have an evident instance in Nazianzen himself in his 22. Orat. Where he describes the Martyrdom of the seven Brethren and the deportment of their mother 2 Macc. 7. He says She snatched the drops of blood took the fragments of their members worshipped the remains If we consult the Author of the Maccabees and the History of Josephus where their sufferings are described at large no such thing is recorded It cannot reasonably be believed That a Woman who incouraged her children to die rather than to violate the Law of God should at the same time openly break it by touching the Dead contrary to the Masaical Institution So that the words
any reasonable Man desire more than a clear revelation concerning the terms upon which God will be reconciled and an assurance given by miraculous operations That there 's no collusion in the Declaration The Exemplary Life of our Blessed Lord is sufficient to invite us to be agreeable in our Conversation to the conditions of the New Covenant His Death with all the terrifying circumstances attending it have a tendence to affright Men from embracing his Doctrin No Man is naturally inclined to espouse that way which may expose him to so much sorrow Was there no more intended in the Death of Christ than what Socinus asserts He might after his Immaculate Life spent in this World like Enoch and Elias have been immediately translated into Heaven and there with as much advantage as if he had suffered the pains of death have transacted all those things appertaining to our reconciliation which they attribute unto him He was above Thirty Years in this sublunary state contesting with the anxieties of humane Life and therefore must necessarily be touched with a fence of our infirmities His whole Life was meritorious and therefore there is no reason to think That the most easie way to Heaven would have been denied him had his sufferings imported no more than what our Adversaries in this Cause affirm The God of Nature and Grace doth not use to do any thing in vain Lastly The reasons of the sufferings of our Blessed Lord which must be granted to be of more importance than any thing which has been alledged by the Socinians the Holy Scripture resolves into our sin and represents his Passion as the Punishment of it Man violating the Law of his Creation if nothing did interpose to prevent the infliction of Punishment our condition would be a state of desperation destructive of that which is most essential to Religion and pleasing unto God No place would be left for the emanations of his benignity which he is eminently delighted with He being propense to pardon and his hatred to Sin and love to his Law inclining him not to do it without some severe expression of his detestation first made against the violation of his Command in order to the reconciling of these propensities and making way for his clemency to exert it self his eternal Son has freely offered himself to bear the penalty due to us upon the account of Sin For this reason he is said to be made a curse Gal. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he might redeem us from the curse He has freely without any compulsion derived it upon himself Crellius tell us That the word here cannot be taken in this fence because he who is properly accursed is the object of Divine Hatred which cannot be asserted of the Son of God and the curse which he suffered was the death of the Cross but the curse of the Law is Eternal death To which I reply He which is accursed upon his own account is the object of Divine Hatred but he That is so upon the account of another freely bearing the curse in order to the satisfying Divine Justice and the vindicating the authority of the Law is not The hatred is terminated upon the Sin which is ours and not upon the Person who undertakes to bear the demerit of it and by so doing accomplish the ends which are highly agreeable to the desires of the Supreme Rector The Death of our Blessed Lord upon the Cross tho' it was not the same with Eternal Death yet it was equivalent The want of eternity was compensated by the dignity of the Person who was so contumeliously treated The degrees of suffering are usually estimated by the quality of the person who suffereth A Magistrate suffers more by a contumelious usage than a private Man The Supreme more than he who is subordinate Therefore if he who suffers be infinite in dignity as the Son of God is his punishment must have an infinity in it And an infinite punishment is equipollent to that which is eternal Parallel to this are the words of S. Peter Who his own self bare our sins in his own body on the tree 1 Ep. 2.24 Christ is said to bear our sins that is The punishment of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tulit sursum eundo When he was upon the Cross he had the burden of them upon his shoulders Crellius in order to the disappointing the force of this Text says That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not necessarily denote to bear it may as well be translated to take away but supposing it doth yet it does not follow That the pain he bore was a punishment one may be said to bear the sins of another who falls into any calamity occasioned by them altho' there be nothing of the formality of punishment in it To which I answer That to bear is the proper signification of the word and we are not to depart from the proper import except the circumstances of the place put a necessity upon us The Context is so far from obliging us to any such thing That in case it may be allowed to arbitrate it will determine us to the signification of bearing The scope of the Apostle is to exhort those to whom he writes to bear with patience the sufferings which the profession of the Gospel might expose them to In order to this end he draws an argument from the pattern of our Blessed Lord who did patiently bear the penalty of our sins in his Body on the Tree without any menacing returns to the Authors of his Crucifixion The word in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but once more found in the New Testament and there it has evidently the fence we contend for So Christ was once offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear the sins of many and to them which look for him he shall appear the second time without sin Heb. 9.28 Here are two appearances of Christ set opposite one to the other the last without sin that is without bearing the burthen of it and therefore the first was with sin He was burdened with it and did bear the demerit This fence is favoured by the Context He appeared to put away sin by the sacrifice of himself v. 26. A Sacrifice did bear the punishment due to him for whom it was offered Crellius overthrows himself in saying That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to take away for this taking away must be performed upon the Tree But Christ according to his notion did not take away Sin upon the Cross His suffering was but preparatory to his ingress into Heaven where he was first invested with a power to forgive sin S. Peter in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has a manifest aspect upon the Prophecy of Esaias c. 53.11 He shall bear their iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word too stiff to be bent into a compliance with the Socinian
others in dignity there mast be a kind of infinity in that penalty which was laid upon him Now what can be more efficacious than this to remove all contempt from the Laws and put a check upon that aptitude which is in Men to take encouragement from a bad example to violate them Who dare lightly think of that the vindication of which cost no less than the Death of the Lord of Life That Authority will not easily be disvalued when it is manifest That the crime in neglecting of it was expiated upon no easier terms than the Passion of the Son of God Who will not be afraid to affront that Order which the Divine Wisdom has established when he considers the drops of Blood which fell from the face of our Blessed Lord the wounds which were made in the most nervous parts of his Body the greatness of the Agony which he suffered As the damage done by Sin to the Laws is repaired by the Passion of Christ so likewise the mind of the Supreme Rector is fully appeased and reconciled A Reconciliation is attributed to his sufferings in the Holy Scriptures This reconciliation must import a reconciliation of God unto us The Apostle in his Epist to the Romans speaks of our receiving the atonement c. 5. v. 11. We then receive it when we lay aside our enmity and are converted unto God and therefore this atonement must be made before our enmity be deposited The thing received is always antecedent to the act of receiving and by consequence it can import nothing but God's reconciliation to us by the Blood of Christ provided we comply with the terms of that Covenant of which he is the Mediator For this reason mention is made of a reconciliation thro' the blood of the Cross Col. 1.20 And then after follows another reconciliation when we cease to be enemies in our minds to God v. 21. parallel to this is what is expressed 2 Cor. 5.19 God was in Christ reconciling the world to himself And then v. 20. We pray you in Christ's stead be ye reconciled unto God Here are evidently Two Reconciliations One of God unto us in case we perform the conditions of the New Covenant The Other of us unto God when we are converted Then that Reconciliation which was before conditional becomes absolute and we fully stated in the possession of the Divine favour Now this reconciliation of God unto us can import no less than that his mind is fully satisfied and his displeasure appeased in consideration of the Sufferings of Christ Upon this account our Blessed Lord is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. He is a cover to the Law and prevents the Penal part of it from being executed upon us He is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiation for our sins God is made by his precious blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hilaris or chearful in his countenance when he looks upon a sinner He who before was angry is now propitious His righteousness being declared and the authority of his Law as fully vindicated by the Passion of Christ as if we had suffered He is satisfied and contented upon the terms of the Gospel to make us the objects of his favour Crellius in opposition to what has been asserted affirms 1. That the Apostle in his Ep. to the Romans speaks of Conversion and because Conversion expresseth only the amicable temper of our minds towards God he useth the word Reconciliation to import That if there be a friendship wanting on God's part by reason of our hostility to him in an unconverted state it is then when we are converted fully completed 2. The Apostle in his Epistle to the Celossians cannot speak of a reconciliation of God unto us in a proper sence because in the reconciliation there mentioned things in Heaven are concerned namely Good Angels who were never in a state of enmity to God 3. When the Apostle says in his Epistle to the Corinthians That God was in Christ reconciling the world to himself 2 Ep. 5.18 19. the meaning is That God did promote Conversion by the preaching of Jesus Christ as afterwards he did by the Preaching of the Apostles 4. When Christ is said to be a Propitiation the word cannot import any placation of the Divine Anger The love of God in sending Christ evidently demonstrates a reconciliation antecedent to the mission and coming of Christ into the world To all which I reply in order 1. The granting That the word Reconciliation is used with a design to express That if there be any friendship wanting on God's part it is completed at our Conversion is a concession of the whole cause The Spirit of God doth not use to speak conjecturally He has a full comprehension of all the Mystery of Godliness Had he not known That there is a reconciliation of God unto us as well as of us unto God he would not have used a word with a design to express so much Now this reconciliation is not imputed to conversion but the Death of the Son of God as the procuring cause and therefore to receive the atonement can be nothing but to receive the reconciliation and friendship of God which is merited by the sufferings of Jesus Christ 2. By Things in Heaven there is no necessity to understand Angels There were Men in Heaven as well as Angels who had been in a state of enmity to God These God was reconciled unto by the Blood of his Son when they were upon the earth and now they were in a state of fruition reaping the advantages of his atonement 3. When the Apostle says God was in Christ reconciling the world to himself something more must be meant than the promoting Conversion by the preaching Christ Our Blessed Lord did not preach unto the World but to the lost sheep of the house of Israel If the reconciling by Christ did import no more than the converting of Men by his Preaching then it might have been as well said That God was in the Apostles reconciling the world unto himself It will be difficult to prevail with any to believe That there is not something peculiar in this expression which cannot with justice to the honour of our Redeemer be attributed to any other 4. The Love of God in sending Christ is no argument of a reconciliation in God antecedent to the sufferings of Christ When so much love was expressed to Eliphaz and his two friends as to appoint Job to be an Intercessour for them and to direct them to offer up Seven Bullocks and Seven Rams at that very time the wrath of God was kindled against them The Plague an undoubted testimony of divine displeasure was at that time upon Israel when God sent his Prophet to instruct David how to stop the spreading of the Contagion All which can be reasonably deduced from the mission of Christ is a design or purpose to be reconciled and not an actual reconciliation And now if we look back
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
intimation of any particular delinquency which the Rest of the Sabbath of the Fourth Command typifies our cessation from Not from all For betwixt the Type and the thing signified there ought to be some resemblance which is not discernable betwixt the Souls Rest from some enormities and the Rest of the Body The Soul then rests from sins of omission when it is conversant about the discharge of those duties which are devolved upon it This kind of Spiritual Rest consists in operation and the Rest of the Body bears no resemblance to the operations of the Soul Now I have finished the Seventh Proposition the solemn Time for Worship which ought to be no less than One Day every Week determined in the Fourth Command to One in Seven as a proportion perpetually to be devoted to Divine Worship VIII This proportion One in Seven was determined to the Jewish day by another Precept which was to oblige only till the Jewish Oeconomy had a period put to it Here are Two things to be evinced 1. That the Jewish Sabbath was set out by a Law distinct from the Fourth Command 2. That this Law was to continue no longer than the Jewish Oeconomy 1. The Jewish Sabbath was set out by a Law distinct from the Fourth Command This Law we find Exod. 16.23 To morrow is the rest of the Sabbath and likewise Exod. 31.15 In the seventh is the Sabbath of rest Here in both places the word is double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the Sabbath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath of rest but in the Fourth Command it is single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which can import no less than some difference and distinction betwixt the Two Laws The reason of the duplication may be this The Jews being under a twofold Command the Law concerning the particular Day and the Law touching the Proportion They had a double Sabbath namely the last of the Week and the Sabbath of the Fourth Command which is One Day in a Week The Fourth Command enjoyning only vagum quid One in Seven and this vagum taking up its rest for a time in the particular Jewish day That day is stiled Sabbatum Sabbati the rest of the Sabbath of the Fourth Command The calling afterwards the Tenth Day of the Seventh Month and the Seventh Year of release by the same name doth not weaken this observation The name is first given to the Jewish weekly Sabbath upon the grounds expressed and then afterwards applyed unto those times to signifie That the Jews ought to make the Rest of the Sabbath the pattern of their Rest on those Solemnities and therefore when the day of expiation is so stiled Lev. 23.32 in the LXX these words occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You shall sabbatize or imitate in the observation of this yearly solemnity the Rest of the weekly Sabbath When the year of release is so named Lev. 25. The Vulgar Latin plainly points at this imitation Sabbatizes Sabbatum This Law is likewise mentioned Nehem. 9.13 14. In the Thirteenth verse We have an account of the whole Decalogue under these names Right judgments true laws good statutes and commandments That by these we are to understand the Ten Commandments and nothing else is clear in that it is said That God himself gave them from Mount Sinai God gave there immediately by himself the whole Decalogue and no other Laws After the Ten Commandments are thus expressed of which number the Fourth is one it is said in the next Verse And thou madest known unto them thy holy Sabbath and commandedst them precepts and statutes and laws by the hand of Moses thy servant Here the particular Jewish day is expressed as a thing distinct from the Sabbath of the Fourth Command and reckoned amongst the Precepts Statutes and Laws which were given by the hand of Moses Therefore there must be some distinction betwixt the Sabbath as it lies amongst the Ten Commandments and the particular Jewish day The Tradition of the Jews is not disagreeable to what has been represented The Fourth Command reacheth to the stranger within the gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Solomon Jarchius glosseth The particular Jewish Sabbath according to the common opinion extends no further than to those of their own nation More Nevo P. 2. c. 30. pag. 283. P. 3. c. 43. pag. 471 Maimonides intimates That there was a Sabbath given to them in particular and a Sabbath likewise given to all the scope of which was That the Seventh part of the life of a Man might be free of toil and dedicated to the remembrance of the Creation In the Six Hundred and Thirteen Precepts commonly reputed by the Rabbins to have been given to Moses upon Mount Sinai the Sabbath according to the collection of Abraham Ben Kattani as it lies in Exod. 20.8 makes the Twenty Seventh as it lies in Exod. 23.12 makes the Seventy Ninth Now the Sabbath in the 23. of Exod. is undoubtedly the last of the week therefore the Sabbath in the Twentieth must be something else Nothing can be so properly thought upon as the proportion of time the immutable rule of the Church's rest in all ages 2. This Law concerning the particular day on which the Jews rested was to continue no longer than the Jewish Oeconomy The day of the resurrection of our Blessed Lord put a period to it Upon the Sabbath immediately preceding it is said That the Women which came with Christ from Galilee rested according to command Luk. 23.55 56. Tho' the Disciples had observed many of the Jewish Sabbaths before yet this expression according to command is never used till now which intimates That there must be some special reason for it and what can this be but only to shew how far the Disciples might go in the celebration of the old day according to Precept namely to the Resurrection of Christ If they went any further it was without command That being designed to continue no longer Indeed the Apostles did afterwards frequent the Synagogues upon the Jewish Sabbath but it is never said that they entred into them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to custom Act. 17.2 It was a custom for them for a while to comply with the Jews in some things which were in reality abrogated and to seek the gaining of them by prudential condescensions and accommodations to their weakness After this time was in some measure over and ignorance of the liberty procured by Christ from the rites of the ceremonial became less excusable we find the Jewish Sabbath by degrees fully declared against as an antiquated rite It is represented 1. As a day equal with others 2. As a beggarly element 3. As a shadow that was vanished away 1. As a Day equal with others One man esteemeth one day above another another esteemeth every day alike Let every man be fully perswaded in his own mind he that regardeth a day regardeth it to the Lord and
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.