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
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-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
Heaven The words do not speak the indefectibility of that Church but the present state only This Pillar began to decay in Domitián's time Rev. 2.5 and is at this day utterly demolished If it be granted That the words under consideration have an aspect upon the Universal Church no advantage will from thence accrue to the plea for Infallibility She is not represented as the ground and pillar of all Truth but of Truth in general which may be limited to that which is fundamental Tho' she cannot fail in this particular for then she will lose her essence and cease to be yet she may in other points very useful to be known If by Truth we understand all Truth the words may set forth the duty of the Church what she ought to do and not the actual performance what she always does When the Disciples are stiled the salt of the earth this doth not argue an invincible quality in them whereby they are secured against the danger of losing their savour but a constant obligation upon them to retain it and season others with it 7. When it is said Dent. 17.12 That man that will not hearken to the Priest shall die no advantage will from thence redound to the Bishop of Rome except he can make it appear That He is Successour to the High Priest under the Law and vested in the same priviledges which he will never be able to do If this was so it would not amount to prove him infallible The high Priest with the whole Sanhedrim was liable to mistake as appears by the Sacrifice appointed for the expiation of their errour Lev 4.13 He that would not hearken was to die not because he was of a different opinion from the Priest but by reason of his Pride and contempt of the Supreme Authority which is plainly intimated in those words That Man which will do presumptuously c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a common case in all Communities In superbia where there is no such thing pretended to as Infallibility When a cause is under debate and the Law requires the last appeal to be made to the Supreme Authority and the person concerned so to do turns his back upon it arrogantly refuses a submission and by consequence evidently endangers the Peace and Security of the whole Community this is a fault of the first magnitude and justly deserves the most severe animadversion If it could be proved That the Bishop of Rome with a Council called by him has as good Authority over All the Churches of the World as the high Priest with the Sanhedrim had over the National Church of the Jews Tho' from thence it would not follow That he is exempt from errour yet none would doubt to assert That his power is not to be treated with contempt 8. That Text Thou art Peter and upon this rock will I build my Church and the gates of Hell shall not prevail against it is no more propitious to the Infallibility contended for than those which have been already considered It is not agreed Whether by the Rock is to be understood Peter himself or Jesus Christ who is stiled a Rock or the confession which Peter made The ancient Fathers incline to the two last If they be preferred the Church of Rome can from thence reap no advantage If we should grant That S. Peter is the Rock spoken of it will not argue any Infallibility promised to him but the declaration of a Divine purpose to make him a firm and successful instrument in the propagation of the Gospel as the rest of the Apostles were and many of their Successours Here is nothing peculiar to S. Peter The other Apostles are represented to be as intimately concerned in the foundation of the Church as he Eph. 2.20 Rev. 21.14 The following words the gates of Hell shall not prevail against it rather prove That the Church shall never cease to be than any universal indefectibility It is certain That there shall be a Church upon the Earth teaching all truth of peremptory necessity to Salvation until the coming of our blessed Lord But that it shall be exempt from errour in all matters of Faith is contrary to experience It was once received as a truth That Infants ought to have the Eucharist administred to them and now it as unanimously exploded for a grand mistake 9. The Prayer of Christ That the faith of Peter might not fail argues rather his not finally falling away than a total exemption from errour He was under great misapprehensions after these words had been spoken to him He believed That Christ would continue upon the Earth and in those dayes restore the Kingdom to Israel That the Gentiles were not to be called in and made partakers of the like priviledges with the Jews If it should be granted That the Petition of our Lord did secure an Infallibility to Peter this would be of no advantage to our adversaries in the present controversie It cannot be made to appear That the Bishop of Rome is concerned in all the Prayers which were made for S. Peter There is in them no mention of any Successour If there had it would be difficult to prove That the Pope is the person Some doubt whether S. Peter was ever at Rome The Scripture is silent in this matter The first Asserters were but of a mean reputation Many figments were devised to support the credit of their relation The common fame which by degrees did grow out of these beginnings cannot be accounted a demonstration so long as there are Catalogues of errours which not only the Vulgar but Persons of Learning have been surprised with To erect Infallibility upon such a fluid foundation is as if an attempt should be made to build a Castle in the Air. If S. Peter was at Rome and left the Bishop of that place to succeed him this might be only in his ordinary power and not in his extraordinary qualifications as personal Infallibility a power of doing Miracles There is as much reason for the Pope to challenge to himself the last as the first and yet I cannot understand that he pretends to it The Miracles in the Church of Rome are usually attributed to some persons that cannot easily be spoken with in order to the knowing the truth If this power had been ascribed to the Pope daily experience would have given the Asserters a flat contradiction 10. Those words Feed my sheep c. do not import the conferring upon Peter any priviledge above the rest of the Apostles but only the insuring to him his interest in the general Commission given to them They were commanded to teach all nations It might lie as an objection against him That he was not included in the number of those who were thus commissioned By his denial of Christ he had in appearance forfeited his right to the Apostleship as Judas by betraying him fell really from it To give him and others assurance That he was one
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
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
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
the Temple of God 1 Cor. 3.16 He is Eternal Heb. 9.7 Omniscient 1 Cor. 2.10 Omnipresent Psal 139.7 The whole Creation is represented as the effect of his power The host of Heaven Psal 33.6 Man the principal Work of God upon the Earth Job 33.4 The Fish in the Sea Psal 104.3 are all of his formation Before there was any Wind Immeasusque Deus super aequora vasia meabat which is peculiar to the Firmament a work of the second day the Spirit of the Lord is said to move upon the Waters The Chaos by his incubation was digested into Order and brought to a state of Maturation Certainly God who composed the Scripture and declares in it that he will not give his Glory to another would never have assigned his name nature and peculiar operations to the Spirit had he not been of the same Essence with himself To assert that all this is attributed to the Spirit because God makes use of him as an instrument to effect his Work will not remove the difficulty For there is some work attributed to the Spirit to which no instrument can concur as Creation There are other operations in doing of which God cannot be said to use the Spirit according to the sentiments of the Socinians as to know and search his deep things For the Spirit in their apprehensions signifies a Divine Power and it is very incongruous to say that God knows and searches things by his Power This Truth concerning the Trinity in Unity hath been so fully discovered that all sorts of men have taken notice of it The Mind of the Christians before Constantine may be very well known by Athanasuis Orat. 1.121 Ad Serapio tom 1. p. 366. de Spi. Sanâ—â—o Apol. 2. who wanted no opportunity to be acquainted with their Writings He expresly asserts that there was nothing established by the Nicene Synod but what was agreeable to them S. Basil cites several Authorities of the first Centuries for the same purpose In those Writings which are come to our hands there are many evident expressions of this doctrin Justin Martyr speaking of the Father of righteousness saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. him and the Son coming from him and the prophetick Spirit we receive and adore Athenagoras in vindication of the Christians whom the Heathens accounted Atheists saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who would not admire to hear them called Atheists who own God the Father God the Son God the Holy Ghost Clemens Alexandrinus ends his Paedagogus with very lively expressions of this Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to the only Father Son c. with the Holy Ghost all in one c. There are Testimonies of the same importance in Tertullian Cyprian Lactantius All these with many others agree that there is but one God and that there are Three which participate of the Deity and that one of them is the fountain of the rest from whence it inevitably follows that they must be personally distinct The fountain and the streams are always different one from the other Indeed there are some things spoken in the explication of this Mystery which are liable to an ambiguous construction as is manifest in the discourse of Justin Martyr with the Jew Tâ—â—â—h and the Treatise of Tertullian against Praxeas This Truth being not then encountred with so direct an opposition as it was in the time of Arrius some degrees of caution in point of expression are wanting and too great a condescension made to the Sentiments of the Philosophers by blending their notions with the ineffable Mystery that it might gain a more ready entertainment among them Such prudential accommodations must not be construed in such a sence as to prejudice the Truth which in other places of the same Authors is clearly acknowledged The clear must not be expounded by that which is obscure but the obscure by that which is clear The Jews have not been without some knowledge of this Mystery Pugio fidei p. 397. Raimundus Martini says that he scarcely ever conferred with any of them who were in any estimation for Wisdom who would not grant that God was Trinus Vnus They have a Tradition that when the Benediction Num. 6.26 was pronounced by the Priest he used when he came to the word Jehova to lift three fingers higher than the rest to denote the Trinity It was their manner to call the Father Son Voisin in Pug. fidei p. 400. and Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subsistences and to assert the unity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the infinite God Those words The Lord our God is one God are in Zohar applied to the Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added with a great letter in the Hebrew Text to denote their Unity The Hebrew Scholiast says that the repetition of the name of God three times Psal 50.1 2. is to denote the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which created the World These are stiled inward persons It is observed that all the names of God have a plural termination Voisin p. 406. p. 400. except Jehova his essential name to import the plurality of Persons and unity of Essence It is a saying among the Cabalists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Father is God the Son is God the Holy Ghost is God Three in One and One in Three By the Abbreviature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son They say they are put together to express their Unity and that the three Letters do signifie the three Hypostases in one Essence Tho' this Doctrine is very much disguised in the Writings of the Heathens yet there is so much of it left unmask'd as it may be plainly discerned they were not totally strangers to it The chief God among the Persians was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threefold with relation to this Sacred Mystery The first Hypostasis they called Oramasâ—les the second Mithras the third Arimanes Plato likewise mentions Three 〈◊〉 5. l. 1. l. 3. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These by Plotinus are represented as the three Hypostases which are Principles or first causes in the Universe When Thulis King of Aegypt went to the Oracle of Serapis to inquire Saidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who before him could do such exploits as he had done and who would be after him The Answer was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First God after him the Word and then the Spirit concurring with both Bâ—rnier's Mâ—moirs â—â—m 3. p. 130. The Indians own Three in the Deity known by the names of Brahma Bischen and Mehaâ—denâ— Dervis â—rsielebi a Mahometan acknowledged to a Christian who was disputing with him about Religion that at the commencement of all their Negotiations Epito
which the ingredients of a humane body are exposed unto To what is received in the Eucharist the primitive Church in relation to the body attributes the power of Nutrition The Analogy of Faith obligeth us to believe that God will not command inhumanity But if the sence of the Church of Rome be true the greatest inhumanity is practised according to his Will What is more savage than to eat the body of a living man much more must it be to champ with our Teeth and swallow down the living Body of our blessed Lord to whom supreme Veneration is due This made a Pagan to say Who dost thou think Cott. in Cicer. de nat Decr. l. 3. can be so mad as to believe that to be his God which he eats It was an abomination to the Aegyptians to eat with the Hebrews Gen. 43.32 The Chaldee paraphrast gives the reason because the Hebrews eat those Cattle which the Aegyptians use to worship Those words except ye eat the flesh of the son of man c. Joh. 6.55 give no countenance to what is asserted by the Church of Rome By Flesh is meant the bread spoken of v. 51. The bread that I will give you is my flesh and by the Bread we are to understand our blessed Lord himself I am the bread of life v. 35. and by eating believing on him as is evident by the consequent words he that cometh to me shall never hunger and he that believeth on me shall never thirst As eating and drinking satisfie our natural appetite so believing in Christ our spiritual By faith we draw out of his fulness and plenitude a supply of our necessities This spiritual Sence is pointed at v. 56. and very agreeable to the manner of speaking amongst the Jews with whom Christ conversed when he spoke the words under consideration Maimon More Nevoâ— par 1. c. 30. The Hebrews use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comedere not only to express the feeding upon that which conduceth to the nourishment of the body but likewise the acquisition of Learning and Wisdom such as faith imports which tends to the nutrition of the Soul Psal 33. or 34 v. 2. S. Basil says that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an intellectual mouth of the inward Man With this we receive the impressions made by external objects and ruminate upon and digest them by meditation All this being considered it is evident that Transubstantiation is contrary to the Holy Scripture 2. Antiquity Those who assert the Body of Christ to be corporally present in the Sacrament and the substance of the Bread and Wine not speak contrary to the sence of all the primitive Fathers Ignatius who lived in the first Century 〈…〉 calls that which is broken and given in the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Martyr in the second Century Apol. 2. stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and attributes to it a nutritive power in relation to the body Tertullian in the third Century asserts L. 4 cont Marc. that Christ made the bread which he took to be his body that is a figure of his body Origen says L. 8. cont Celsum we have a symbol of thanksgiving to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread which is called the Eucharist S. Cyprian affirms 〈…〉 that the Lord calls the bread compounded of many grains his Body Eusebius in the fourth Century terms L. 1 â—emon Evan. c. ult what is received in the Sacrament symbols of the Body and blood of Christ Cyril of Jerusalem stiles it Bread and Wine Catech. Mystagog 1.3 and compares the change which is made by consecration to that in consecrated Oil which doth not lose its old Nature but is dedicated and set apart to a higher use and purpose S. Ambrose affirms L. 4. de Saâ— c. 4. that the Bread and Wine in the Sacrament sunt a â—â—â—e panis vinum altho changed into the Sacrament of the Body and Blood of Christ Gregory Nissen owns that which he calls the Body of Christ by the name of Bread Orat. de San. Bapr and expresseth at large that the Bread and Wine being Consecrated retain their pristine nature even as Baptismal Water an Altar a Priest do after Consecration has passed upon them Gaudentius represents the Sacrament as an image of the passion and figure of the Body and Blood of Christ Tract 2. in Exo. S. Chrysostome in the fifth Century useth these words Epist ad Casâ—arium Monashum Before the Bread is sanctified we call it Bread when the Divine Grace hath sanctified it by means of the Priest it loseth the name of Bread and is held worthy to be called the Lord's Body altho the nature of the Bread doth remain in it and is not called two bodies but the body of the Son S. Austin says Ad Adamantum â— 12. That the Lord doubted not to say This is my Body when he gave the sign of his Body Cyril of Alexandria asserts L. 4. c. 14. in Evang. Joan. that our Lord gave fragments of Bread saying Take eat This is my Body Theodoret affirms 1. Dial. cont Eutyc that our Saviour honoured the visible Symbols with the name of his Body and Blood not changing the nature but adding grace to nature Gelasius is of the same mind De duabus Christi naturis The Sacraments which we receive of the Body and Blood of Christ are a divine thing by means whereof we are made partakers of the Divine Nature and yet the substance of the Bread and Wine doth not cease to be Bellarmine in his Polemical Discourse concerning the Eucharist useth most of the names which I have mentioned to a contrary purpose and brings them into the field with a great deal of pomp His policy seems to resemble that of a great Commander When he had drawn up his Souldiers into a military order and was ready to engage the enemy a great part of them declared they would not fight He being not in a capacity to retreat with honour or security told them that the only kindness which he desired of them was to march to a Hill a little way of and there be Spectators of the courage and fate of their fellow Souldiers hoping they might appear to the enemy as a Reserve and prove as great a discouragement to them as if they had actually engaged them I cannot imagine why these antient Fathers who have so positively declared in the Testimonies above-cited that they will not fight should be continued in view except it be with the like design to impose upon the Faith of those who are strangers to their intentions To the Authorities already produced I might add many more which do evidently manifest that the Church was a stranger to the doctrin of Transubstantiation for many hundred years What might be alledged I will sum up in the following particulars 1. They all agree in an imitation of the stile of Scripture and
the Church of the first-born Esau is stiled profane because he slighted this sacred immunity The Posterity of Levi who ministred about holy things are said to be taken in the room of the first-born Numb 3. If there be any ambiguity in these Texts Universal Tradition gives us no small degree of assurance that we are not mistaken in that sence which we have chosen It is the general belief of the Jews and of the antient Fathers of the Christian Church That the first-born were invested with the power we have attributed to them Omnes primogeniti ex stirpe Noae Epist 126. ad Evag. Qu. Heb. â—â—1 All the first-born of Noah's stock were Priests are the words of S. Jerome What is usually produced by those who are of a contrary mind is not sufficient to invalidate this Evidence It is said That the Young men Exo. 24. were not Priests They did not sprinkle the Blood upon the Altar Esau is stiled prophane for contemning his Primogeniture because the primacy and a double portion were annex'd to it by a divine institution The Levites which were substituted in the room of the first-born were not Priests The First-born were not consecrated to God till the deliverance out of Egypt upon the account of their being preserved when the first-born of the Aegyptians were destroyed The Younger Brother is generally preferred before the Elder as Jacob before Esau Judah and Joseph before Reuben as Theodoret notes In Gen. Qu. 108. To all which I reply in order 1. The Young Men mentioned Exod. 24.5 are expresly called Priests Exod. 19.22 The Order of Aaron was not then instituted and who can they be but those whom Moses imployed to offer Sacrifice The Sacerdotal Work is attributed to them They are said to offer burnt-offerings and sacrifice peace-offerings unto the Lord. A Priest was ordained for this very purpose Heb. 5.1 If they had been Ministers to Moses and brought only the beasts in order to the being offered up the very act of Offering would not be ascribed to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed some have thought that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports only LXX That the Young Men were appointed to bring the Sacrifices but without any just reason for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when joyned with Sacrifice by the Greek Interpreters generally signifies to offer up If it should here denote only to bring it would not disappoint what is designed to be proved by us for it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sacrificed as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tho' the Young Men did not sprinkle the Blood yet there were other Sacerdotal actions which they were ingaged in the performance of as the Dedication of the Offering and the Mactation and Oblation of it by Fire which are sufficient to demonstrate that they were vested in a Sacerdotal Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports all these 2. Esau is stiled prophane because he slighted something which was Holy That is properly Holy which is dedicated unto God and immediately related to him The double portion and the power to govern the Family had no such Dedication They were Civil Matters appertaining to the concerns of this Life and therefore there is reason to believe that this Epithete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given to him not for the disvaluing of them but the Priesthood which was conversant about things appertaining unto God Tho' a Divine Precept did entitle him to the Primacy and a double portion yet it is not so proper to say They were Holy and he Prophane for neglecting of them By a Divine Command every man is obliged to do his own business Yet it is not very congruous to assert that every Man 's Worldly business is Holy and he prophane who is idle or meddles with other mens matters 3. When it is said That the Levites were taken instead of all the first-born Num. 3.12 We may understand all which were descended from Levi and then Aaron and his Sons will be included which were undoubtedly invested in the Priestly Office If Levites be taken only for all the Sons of Levi except Aaron's Family yet we have enough for our purpose They were devoted to attend upon the Priesthood and minister about Sacred Things when the Priests were so few That they could not slay all the burnt-offerings they helped them 2 Chron. 29.34 When one is said to be in the room of another it doth not argue a similitude in every circumstance but an agreement in the main As the First-born were devoted to the ministery of holy things so were the Levites 4. The preservation of the First-born of Israel when the First-born of Aegypt were destroyed gave occasion to the renewal of an old Charter Sanctifie all the first-born whatsoever openeth the womb among the children of Israel both of man and beast it is mine Exo. 13.2 It is not said it shall be mine but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is mine Which intimates some constitution whereby the first-born were devoted to God antecedent to the sanctification here spoken of After the redemption from the Aegyptian bondage many of the Laws given to the people were declaratory only of former constitutions as the Precept concerning clean and unclean beasts blood sacrifices with many others All these were antient constitutions which the practices of the Zabiists gave occasion to renew and why this concerning the First-born might not be of the same nature I see no reason to think 5. Tho' the Younger Brothers had the preference in some respects yet not in those which did relate to the Primogeniture Tho' Jacob was designed to be the object of the peculiar favours of Heaven yet the right to the immunities of the first-born was in Esau until his voluntary alienation The same priviledge was vested in Reuben till he forfeited it by desiling his Father's bed The preference which Theodoret speaks of was upon the account of the Unction and Graces which the Younger Brothers were indued with and not the Function and Office Those who are Superiour in Office may be Inferiour in Gifts to those who are under an obligation of subjection From the giving of the Law to the times of the Messias we have likewise sufficient evidence for Ecclesiastical Persons It being the pleasure of God to be Worshipped in two places the Temple and the Synagogue there were persons solemnly set apart for the discharge of the duties of Religion required in both To the Temple-Service the Sons of Levi were devoted The Rites belonging to their Consecration are perspicuous in the Holy Scripture These were divided into Priests and those who were assistant to them The Priests were of the house of Aaron and their work to offer Sacrifice and to Bless in the name of the Lord. The Levites had their several offices allotted to them After the Ark was fixed and the work which they were originally dedicated to in part brought to a period they were digested into several Classes Some of
with him 1 Th. 5.10 This Family-devotion S. Peter has his Eye upon then he enjoyns the Husband to give honour to the wife as the weaker vessel lest their prayers be hindred 1 Pet. 3.7 To this Apostolical rule the practice of Constantine the Great is very agreeable His Palace was a lively resemblance of a Church in it He together with all his Royal Retinue did offer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 4. de Vit. Con. c. 17. Vales as Eusebius relates III. As Members of an Ecclesiastical Community and so we are obliged to joyn with the Church in publick places of Worship The reason of such Assemblies will be very evident if we consider the following particulars 1. The Nature of the Church Every one who is admitted into it enters into a Corporation The Church is stiled a Body 1 Cor. 12. The Members of every Corporation are not only to be engaged in such solitary acts as relate to themselves in a private capacity but lie under an obligation to meet together for the performance of such common offices as concern the utility of the whole There is no Community that has not some solemn place appointed for the Convention of the Members of it 2. Christ's appointment of publick Pastours and Teachers The design of this Ordination is to edifie his body if the several parts of this body do not convene in order to the receiving the instruction of these Teachers the end of this Holy Institution will be totally disappointed 3. His Ordinances as Baptism The Supper of the Lord Excommunication Absolution All these suppose the Duty of assembling publickly By the First We gain a right to External Communion In the Second We have an enjoyment of it The Third imports an exclusion from it The Fourth a re-admission to it 4. The security of his Disciples Those who conscientiously frequent publick assemblies have a promise That God will be a sun and a shield to them Psal 84.11 They have the protection of good Angels The Walls of the Temple were carved with Cherubims to signifie their surrounding them as a Guard to defend them from danger They are not so much exposed to the assaults of the Infernal Spirit The Devil made choice of the Wilderness as the most advantageous place to set upon our Saviour in When we are united with others we are not with so much facility broken by the force of an adversary as when alone Such assemblies are a good security against Apostasie The Apostle insinuates Heb. 10.25 That the deserting the Church is the next door to the desertion of the Faith The Zeal of those whom we have Communion with is of excellent use to repair the decaies of our Love Coals put together keep one another a-live which a-sunder would quickly die 5. The Glory of God We then glorifie him when we manifest and set forth the peerless perfections of his Nature The fuller this manifestation is the more Glory must necessarily accrue to him It cannot but be more full and clear in a joynt performance of Religious duties than in solitary devotion This made it so desirable to David to go with a multitude to the House of God The practice of the People of God in all Ages Before the Law Under the Law After the Law 1. Before the Law We read of Publick Places set apart for this Sacred purpose Abraham erected an Altar betwixt Aai and Bethel Gen. 13.4.21.33.33.20.35.7 and planted a Grove in Beersheba where He called upon the name of the Lord. Rebecca went out to enquire of the Lord which implies a known place where God use to manifest himself to his people Jacob built an Altar at Salem and Bethel Fag in loc Moriah is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of Divine Worship by the Chaldee Paraphrast Gen. 22.2 All the Hebrews assert That it was the place where Noah c. offered Sacrifice to God 2. Under the Law Mention is made of the Tabernacle High Places Temple Proseuchas Synagogues Tabernacle This was set up at Shilo Jos 18.1 And because of the assembling of the People stiled the Tabernacle of the Congregation This together with the Ark remained there from the fourteenth year of Joshua's government until the death of Eli the High-Priest When the Ark was taken captive and prophaned by the unhallowed hands of the Philistins a liberty was granted for the erection of Altars upon high places like to that which Gideon built upon a Rock upon an extraordinary occasion Jud. 6. v. In Ramoth the City of Samuel there was such a high place where the Sacrifice of the People was offered up If this had been contrary to the mind of God no question but Samuel who as a Prophet had knowledge to understand his Will and as a Judge Power to execute it and is upon record as a person who was faithful in the discharge of his duty would have exerted his authority in the demolition of it The like we read of in Gibeon where the Ark and Tabernacle were which Moses made in the Wilderness The censure passed upon Solomon and the succeeding Kings of Judah upon the account of the high places doth not imply That it was a sin to frequent them in Samuel's time and part of David's reign For when the Israelites were infested with the Plague David was directed to rear an Altar in the threshing Floor of Araunah in order to the appeasing of the Divine displeasure When he had done what he was enjoyned and was blessed in his action with that success which he desired he being under the guidance of the Holy Spirit declared That was the place of the divine Schecina This is the house of the Lord God and this is the offering for the burnt offering of Israel 1 Chro. 22. v. 1. From that time it became a fault to have recourse to the High Places Solomon being young when this command was given did forget it when he went to Gibeon His offence tho' recorded yet was pardoned and his request fully answered After the Tabernacle we read of the Temple In order to the performance of the Service of God in it the Priests were digested into Four and Twenty Courses in their several Courses they gave their attendance for a whole week together There they Prayed Sang Praises read the Commandments Offered up the daily Sacrifice for all Israel As one Course did enter upon the Sabbath the other went forth 1 Chron. 11.5 7. So that within less than the space of half a year it came to the turn of the same Persons to wait It was lawful for all the Courses to be present together at the Three great Feasts with this caution That they only to whom it did appertain to attend that Week might offer up the Free-will Offerings and the Daily Sacrifice The Hebrews say as the Priests so the Body of the People was divided into Four and Twenty Stations The Daily Sacrifice being offered for all Israel â—ev 1.3 c. 3.2
which the owner was vested in and a solemn appropriation to the service of our Blessed Lord. There is all the reason imaginable why there should be such conveniences for the Christians in those early times They were passionate in their desires to propagate their Religion Known places for their Assemblies were signally conducing to this end Every one might have recourse to them to gain instructions in the Faith The severity of the Age was not such as always to hinder them from building It was as great against the Jews At first The Disciples were persecuted under that name Act. 18.2 And yet they had their Synagogues in divers places From Julius to Constantine the Great are reckoned above Forty Emperours and Ten Persecutions In the intervals betwixt these violent storms there is no reason to believe but that the Christians might erect appropriate places for the Worship of Christ The Greeks at this day tho' they live under severities not unequal to those which the Primitive Christians were exercised with yet have their Churches allowed them The several steps which the Penitents were to take before they could be admitted to the Communion is an evident demonstration of that which we argue for First They must stand without the doors of the Oratory and there with the greatest importunity beg the Prayers of those who went in and came out of it These were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this part of their penance was finished they were admitted within the doors and stood in the place called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Longinum not p. 12. and heard the Scriptures read and preached these were stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The next step was to that part of the Church which was behind the Ambo or Pulpit These did hear as the former and went out with the Catechumens and were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The next step was their standing and remaining together with the Faithful and communicating in Prayers and Psalms but not in the Holy Sacrament These were known by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All this can argue no less than That the Christians did not promiscuously meet in any place but had peculiar Edifices digested into parts suitable to these ends This way of discipline was earlier than the times of Gregory Bishop of Neo-Caesaria He speaks of it as a thing which the Church had been familiarly accustomed to and He flourished about the middle of the Third Century The Concession of Origen Minutius Foelix Arnobius Lactantius That the Christians had no Temples is no prejudice to what has been asserted These Authors lived within the Third Century In that age we have evident Testimonies for peculiar places dedicated to Christian Worship Therefore by the Temples which the Christians had not must be understood such as were in use amongst the Heathens namely Edifices in which some Daemon was enclosed and kept from wandring abroad by Magical incantations After the Three first Centuries were past we have a cloud of Witnesses Churches were then made more conspicuous by a greater magnificence in the structure of them Constantine made a Law to build the Oratories higher and to enlarge both in breadth and length the Churches of God Eusebius says Eusâ—de vita Con. l. 2. c. 44. Hist l. 10. c. 2. That Churches then were more splendid than those which had been demolished by the Impiety of Tyrants There was likewise a more solemn Consecration than the Imperial Laws did permit before Theod. Ecc. His l. 1. c. 31. When Constantine was setled in the Throne he sent his Commands on every side to the Bishops to Consecrate the Temples which were built by him The Historian says That when Dedications were made according to this Imperial Edict it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eus Eccl. H. l. 10. c. 3. to all Christians a desirable Spectacle This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a little time gained so high a reputation That it was thought to be an errour to meet in any Church which had not been first solemnly Dedicated Athan. Apol ad Const tom 1. p. 682. Seld de Syned l. 3. c. 15. p. 343. The Arrians accused Athanasius upon the account of his meeting in the great Church in Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it was perfected by Consecration In after ages None doubt whether there were such places or no. All the question is Whether they may be used now by reason of those abuses which have been formerly practised in them the too much Sanctity which some continue to attribute to them To which I reply 1. Former abuses can be no just ground for our not frequenting of them The corruptions are removed by the Reformation as the Buyers and Sellers were whipt out of the Temple Superstition doth not like the Leprosie in Houses so cleave to the Walls as not to be separated without pulling them down The introduction of the True Worship of Christ doth as naturally remove it as Light expells Darkness If this principle of not using that which has been abused was throughly followed it would lead us into Vaults and Caverns and perswade us to make our perpetual abode there lest the light of the Sun which to this day is stained with the Idolatry of some Nations should be useful to us Bethaven is changed into a Bethel when God is worshipped there in a right manner The place which is stiled the Mount of Corruption when abuses were removed is called Mount Olivet The Censers of Korah and his Company were made into broad Plates for a covering of the Altar Num. 16. v. 38. Gideon offered a burnt Sacrifice unto the Lord with the wood of an Idolatrous Grove Constantine the Great converted Heathen Temples into Christian Churches The Command to demolish Idolatrous Altars in Canaan and break the Brazen Serpent is not applicable to the case in hand The First was enjoyned because the Law did allow but one Altar The Second Because the abuse was grown so high as to make the Serpent the Object of the Supreme Veneration and the use for which it was at first designed had a period put unto it As for the Sanctity which some attribute to Churches they alledge in justification of themselves the following Considerations They are Holy not upon the account of any inherent quality but a Relation This Relation is produced by a Solemn Dedication This Dedication is countenanced by that general Command Prov. 3.5 Honour the Lord with thy substance When Men expend their Estates in the erecting such Edifices and devote them to be places for the Celebration of Religious Worship They lay out their substance in that way which has a tendency to promote the Divine Honour The Jews did attribute this kind of Sanctity to their Synagogues and yet Jesus Christ and his Apostles Seld. de Syn. l. 3. c. 16. did not decline the use of them SECT VI. Concerning the Time of Divine Worship THE only excuse why we are
because the Literal is decayed and vanished we say the whole Law is annulled The Law and the Letter of it always fall together Therefore If the Church had not believed every Law in the Decalogue in the Letter to be binding to us she would not have called every one of them a Law in that known form Lord incline our hearts to keep this Law Against all this it is objected Epilog l. 3. c. 21. p. 194. That the first and last Command of the Second Table are by the terms of them appropriated to God's antient People The Land of Promise in the Letter belongs to none but Israelites The Tenth Command forbiddeth to covet another man's wife altho' adultery was forbidden before and therefore to covet onother man's wife is to compass another man's wife which might be done where the Law alloweth divorces as Moses's Law doth To which I reply 1. If these words appropriated to the antient People of God import no more than the being delivered with some accommodation to them it is no good consequence because the first and last Precept in the second Table are thus appropriated That therefore they concern no body else The ritual Law was adapted to the circumstances of those Israelites More Nevochim p. 46. which were in being at the time when it was enacted The Law whereby the eating of blood is interdicted was therefore given because the Zabiists thought blood to be the food of infernal Gods and conceived the way to contract an acquaintance with them was to eat of it The Law which forbiddeth the eating of the fruits of the first three years was occasioned by an Idolatrous custome of the same People who use to offer part of the First-fruits of Trees to their Idol and to eat the other part in their Idol-Temple being possessed with an apprehension That the Trees would wither and die in case this custome was intermitted The preceptive part of the Writings of the Prophets is plainly accommodated to the Nation of the Jews Many parts of the New Testament are adapted to the condition of the Primitive times S. John's Gospel was intended to affront the assertions of Ebion and Cerinthus S. Paul's Epistles are proportioned to those distempers which some particular Churches conflicted with The Sermons of Christ were preached to the lost sheep of the house of Israel Both his Sacraments are not without their peculiar aspects In Baptism there is a special regard to the Jews who were no strangers to the custome of admitting Proselytes by Water Some rites in the Eucharist were derived from their Passeover Because the Law had a particular aspect upon the circumstances of the Israelites then living when it was first enacted it is no good consequence That it was not obliging to future generations which were in a different condition Or Because the Prophets were chiefly sent to the Jews That therefore Christians are not concerned in the mandatory part of their Writings Or Because the New Testament in the doctrinal and sacramental part of it was calculated for a Meridian different from that which the Church is now under That therefore it does not oblige the Church in her present state We see the same art which is used in undermining the perpetuity of the Decalogue should it prevail would be as forcible against the Old and New Testament Dominicus à Soto who maintained the principle did likewise own the consequence so far as it concerns the Old Testament Bellarm. de justif l. 4. c. 6. p. 930. He did assert Nullum testimonium ex libris Veteris Testamenti quoad vim obligandi adduci posse Christianis If those words appropriated to the ancient people of God be taken strictly it does not appear from any thing which has been produced that there is any such appropriation of those two Commands The first runs in these terms Honour thy father and thy mother This is the whole which appertains to the Precept properly taken what is annexed is a Promise and not of the essence of the Mandatory part of the Decalogue Neither is the Promise so peculiar to the Jews but that it may be applied unto others which will be evident if we consider the words That thy days may be long in the land which the Lord thy God giveth thee Long life was not only the reward of obedience amongst the Jews but likewise the Gentiles Iliad 4. Homer says That the life of Simoisius was short because he did not cherish his loving Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word very general and may import any land where the sons of Adam dwell The Lord did not only give Canaan to the Israelites but Mount Seir to the children of Esau and Ar to the children of Lot The Earth being the Lord's what any Prince or People enjoy it is by his donation This title was so well known that the Heathens used to stand upon it Wilt not thou possess that which Chemosh thy God giveth thee to possess Judg. 9.24 This being manifest there is no Nation in the World but may lay a claim to this promise upon a supposition of obedience to the Precept As for the last Command I cannot find the least appearance of an appropriation in it The sence of what the Epilogue asserts must amount to this Because under the Law Divorce was allowed and for that reason Men might be induced to attempt the getting another man's wife from him by suggesting something against her which might occasion a Bill of Divorce therefore God enjoyned in the Tenth Command That no Man should covet another's Wife If this was so How comes it to pass that S. Paul represents this Command as in force among Christians who are not concerned in the Law of Divorce Why is it said not only that Thou shalt not covet thy neighbour's wife but his maid-servant which was never married and his ox and his ass If the Law of Divorce was the only reason which did induce the supreme Legislator to give out this Law it must necessarily follow That a Man might give a Bill of Divorce not only to his Wife but likewise to his Ox or his Ass which supposeth him to be married to them I cannot see how to covet should signifie to compass For to compass or procure is an external act but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate to covet is an internal and therefore it is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put the mind upon an object The mind being conversant about that which is evil either it passeth thro' it without consent or else it is entertained with some unadvised delight or else it procures not only a sudden delight but a full and perfect consent In the first place the mind doth not sin in the second and third it doth and this is that which is interdicted in the Tenth Command altho' Adultery is prohibited before In the Precept concerning Adultery the outward act is forbidden explicitly the inward implicitely only Now because
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