and better information about this great concern he was pleased to work Six Days and rest One and set it apart for his Worship and Service This peculiar right he challengeth to himself in the Fourth Precept of the Decalogue Six Days shalt thou labour but the Seventh is the Sabbath of the Lord thy God That is a Day of his own designation and appointment In the New Testament our Blessed Saviour is declared to be Lord of the Sabbath which can import no less than that he has an absolute power to determine it and that none have authority to alter what he is pleased to do It is an evident injury to attempt to meddle with that of which another is the Lord without his leave and privity God created Man He best knows his strength and ability He has a clear prospect of the molestations and necessities this sublunary state will expose him to He fully understands what time is fit to be spent in worldly business and what in the concerns of Religion Men have no certain rule to determine by for all People and Nations If it had been left to them the result of such a concession would have been nothing but ataxy and confusion Their secular imployments are very various some are more incumbred than others Some live in plenty and ease some are exposed to penury and severe labour It cannot be expected That they shall all agree about this time being their condition is so different God who is only able to encrease supplies and give more strength where more work is required must necessarily be the most convenient Arbitrator in this case to set out how much time is ordinarily to be allowed to Men for their terrestrial affairs and what proportion is to be reserved for their celestial VII This Time which reason tells us ought to be left to the Divine designation is determined in the Fourth Command to one in Seven as a proportion perpetually to be devoted to Religious Worship Here Three Things are to be proved 1. That it is one in Seven and not the last of the Seven which is enjoyned by the Fourth Command 2. That the Sabbath of the Fourth Command one in Seven is perpetual and not to continue only during the Jewish Oeconomy 3. This proportion is by the Command to be devoted to Worship and not only to corporal rest 1. It is one in Seven and not the Seventh from the Creation which is enjoyned by the Fourth Command If we fully ponder the words nothing else can be concluded from them Remember the Sabbath-day to keep it holy It is not said Remember the Seventh day from the Creation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day of rest All that the expression signifies is That a whole day must be set apart and devoted to the honour of the Supreme Being And lest we should be at a loss how often it must be done the quotum is set out Six days shalt thou labour and do all that thou hast to do but the seventh is the Sabbath of the Lord thy God The Seventh not the seventh from the Creation but the Seventh with relation to the Six days of labour and as the Six do not signifie those precise days on which the World was made but such a proportion of time as is fit for the dispatch of secular concerns so the Seventh which follows must be taken in the same sence not for the Seventh precisely from the formation of the World but for one in seven whether the first or the last as God shall please to appoint Even as the fifth part of the encrease of Aegypt which Pharaoh was to have Gen. 47. v. 24. doth not signifie the Fifth in order but the Fifth in proportion that is one of five the fruits being equally divided into so many portions After the proportion is thus set forth the reason is expressed For in six days the Lord made heaven and earth and rested the seventh The force of this reason lies not in the priority or order of these days God in the first six days created the World and rested the seventh but in the quotum or number God took six days neither more nor less for the production of the Universe and rested one Therefore thou shalt work six days and observe one as a day of rest unto the Lord. Thus the harmony betwixt the reason and the concession of six days for labour is very plain For if the World was created within six days then the same allowance of time is sufficient with the Divine Benediction upon mens endeavours to preserve it and make a provision of all things necessary for life This is not so conspicuous if we lay the Emphasis upon the first six days and as they are taken so must the Seventh be So that altho' it was the Seventh pricisely from the creation on which God rested yet the Seventh here is not intended to signifie that precise day but the quantity and proportion of time only which is contained in it The rule of S. Austin is applicable to the present case propter illa Bellarm. tom 2. p. 683. quae aliquid significant illa quae nihil significant adferuntur The conclusion deduced from these premises gives us a further evidence Wherefore the Lord blessed the Sabbath day and hallowed it Here is no mention of the seventh but a Sabbath day a general word which may be applied as well to the first as the last of the week This makes a clear discovery That the particular day on which God rested is not intended in the reason of the Command For if that had been the design of it no place had been more convenient to express it in than the conclusion which is nothing but the result of what went before In other places the Seventh is mentioned but here only a Sabbath-day Why the Spirit of God who is not obnoxious to any defect of memory should change the phrase cannot be imagined except he intended by using this general word to give a greater latitude and not to confine the Sabbath to the particular Seventh from the Creation Nothing can be drawn from the words to discountenance this interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put without an article whereas Exod. 16. v. 26. where the particular day is set forth the article is prefixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the six days for labour are expressed without any Emphatical character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the six days are taken so must the seventh be What is objected That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember intimates That the Precept enjoyns that Sabbath which was given before and that was the last of the week and that the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determine them to the signification of that day only doth not merit any great consideration One in Seven was enjoyned long before It bears the same date with the last of the Seven Now the
repeated These words the Lord spake and added no more Deut. 5.22 Altho' the reason taken from the Creation of the World Exo. 20. is totally omitted If the absence of this reason makes no alteration upon the Precept but the whole Law is said to be spoken altho it be wanting then the presence of a new reason taken from the deliverance out of the Aegyptian servitude cannot have any influence upon it either to make it Ceremonial or Moral The secondary reasons of a Ceremonial Command may be Moral and of a Moral Ceremonial and Positive It is to be observed That the reason we speak of has relation but to one particular in the Command namely the enjoyning of Masters to make the Sabbath a day of rest unto their Servants as well as to themselves Now to make the whole Command Ceremonial upon the account of an extrinsecal and secondary reason relating only to one circumstance in it I leave it to every unbiassed mind to determine whether it be agreeable to the usual rules of discourse 4. There is no inconvenience which will follow if we assert That as we are bound to the Fourth Command so likewise to the same measure of rest which that Precept limiteth A rest only in general is required and that in order to the keeping of One Day in a Week Holy This being the end and the end always modifying the means we have assurance That such a measure of rest is only understood as has a tendency to promote this purpose All who believe the Lord's day to be grounded upon Apostolical authority must necessarily grant that we are bound to rest upon it from all those works which are not reconcileable with the end of the institution namely The devoting of the whole day to the honour and worship of Christ If there be any stricter measures of rest enjoyned upon the particular Seventh from the Creation by any other Law it nothing concerns us no more than the day it self It is not true That the Fourth Command doth forbid all work whatsoever For if this was the sence of it it would be repugnant to the Law of Nature which requires That works of necessity piety and mercy be done at all times There was a Law amongst the Heathens That no work should be done on their feast days when Vmbro and Scaevola were consulted about the meaning of it they notwithstanding the strictness of the words made answer That such work might be done which did relate ad Deos ad urgentem vitae utilitatem quod praetermissum noceret What kind of work the Fourth Command prohibits may be collected from the words of it Six days shalt thou labour and do all thy work but the Seventh is the Sabbath of the Lord thy God in it thou shalt not do any work that is any which appertains to thy particular calling or function which might with equal advantage have been dispatched in the week time Therefore when servile work is expresly forbidden on the Passeover c. and dressing of meat allowed but on the Sabbath in the Fourth Command all work all work imports no more than servile Therefore the Chaldee Paraphrast expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus servile and that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 23.7 is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Ex. 12.16 Deut. 16.8 All the difference is That what is expressed in more general terms in the Fourth Precept is more explicitly and particularly set down in the Law touching the Passeover c. This will be very evident if we consider That the Passeover sometimes happened to be upon the Sabbath as in the year when our Blessed Lord was crucified and therefore by reason of these Two Solemnities meeting together That Sabbath is stiled a high day Jo. 19.31 If on the Passeover all servile work is forbidden and dressing of meat allowed but on the Sabbath all work whatsoever whether servile or not servile then by the Law of God the Jews were bound to contradictions when the Passeover fell upon the Sabbath they were bound and not bound to dress meat by the Law of the Sabbath they were bound not to do it By the Law of the Passeover they were bound to do it For the Lamb by a divine Precept was to be roasted with fire Irenaeus and S. Cyprian limit the work prohibited in the Fourth Command to servile work The Alexandrian Edition of the LXX L. 4. c. 19. c. 20. Cypr. de Sp. San. interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus servitutis Num. 29.7 It cannot in reason be thought That the Fourth Command prohibits the dressing of meat or kindling of fire on the Sabbath which speaks nothing of these particulars When as those particular Laws which carry a much fairer and more probable appearance of such an interdiction upon an exact inquiry will be found to import no such matter As for the dressing of meat the words usually alledged are these To morrow is the rest of the holy Sabbath unto the Lord bake that which will bake to day and seethe that which will seethe and that which remaineth lay up for you to be kept until the morning Exod. 16.23 This Text speaks of the Manna of which a double portion did descend from Heaven on the day preceding the Sabbath Of this portion one they might bake and seethe and eat that day the other part they were to lay up unbak'd and unsodden Bake that which you will bake and seethe that which you will seethe and that which remaineth not of what was baked or sodden but of what was gathered over and above the daily proportion That lay up to be kept till the morning This is plain from the miracle expressed in the next verse They laid it up till the morning and it did not stink neither was there any worm in it If it had not been raw the glory of the miracle had been celypsed Before they reserved some which they had gathered contrary to God's Command and it was putrified in the morning and now they reserve a portion according to his Command and no putrefaction is in it If it had been baked or sodden it would have been thought That that was the reason why it was not corrupted as before Indeed in the fifth ver it is said On the sixth day they shall prepare that which they shall bring in that is If any have a mind not to eat it raw but to prepare it for food whether by grinding it in Mills beating it in a Mortar Num. 11.8 or any other toilsome way all such elaborate preparations must be finished upon the Sixth day they containing too much servile work for a Sabbath Yet notwithstanding all this it does not appear from the Text but that upon the Sabbath they might do in order to a more immediate preparation of it what Christians usually do about their food on the Lord's day As for the
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
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
〈◊〉 〈◊〉 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-Christmas-day 1691. on Heb. 19.26 Sermon on easter-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-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
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-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-day Mat. 24.20 It appears from hence That a Sabbath would be observed about Forty Years after these words were spoken for the flight mentioned in them was upon the account of the Roman Army stiled the abomination of desolation which about that time besieged and took Jerusalem called the holy place It is not said Pray that you be not put upon this extremity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath then in use but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a general word which may be applyed to the first as well as the last of the Week This Sabbath is to be celebrated by the Disciples for he treats them privately v. 3. and we cannot think he would use such an emphatical expression which has a tendency to beget an awful regard to the Sabbath here mentioned in case they had not been concerned in the observation of it about the time which Christ had his Eye upon no other Sabbath was observed by the Disciples but the First of the Week About Two and Twenty Years after his Death we find it kept in a very full Assembly Act. 20.7 After which there is not the least mention of the celebration of the Jewish day in the New Testament but on the contrary S. Paul condemns the observation of it Coloss 2.16 This Epistle was written not long before his Martyrdom when he was in his bonds at Rome c. 4. v. 18. Therefore we have reason to believe That our Blessed Saviour had his Eye upon the First of the Week when he exhorted the Disciples to pray That their flight might not be on the Sabbath day As a Winter-flight would have been prejudicial to their bodies So likewise to fly upon the Sabbath when they were to be ingaged in the most solemn addresses to the Divine Majesty would be really disadvantageous to their Souls Indeed it is pretended That our Saviour's words were occasioned either by the foresight of some trouble to the Disciples from the superstitious Jews who would certainly hinder them in their flight upon their Sabbath or else of some molestation in their own Consciences arising from their being not fully weaned from the observation of the Ceremonial Rites To which I reply That no such thing could in reason be feared as the being hindred by the Jews because before the time which is spoken of they had laid aside their Superstitious conceits about sitting still or the going only a Sabbath-days journey when they were in capital dangers and received it as a Maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That when life is exposed to hazard the rest of the Sabbath may be dispensed with Tho' the Essenes refused to submit to this rule yet they being a very inconsiderable party in respect of the Pharisees and Sadducees and without any power of inflicting penalties they could be no impediment to the Christians in their flight As for the trouble arising from their own Consciences That cannot be supposed because they had full instructions before this time about the abolition of the Ceremonial Appointments All S. Paul's Epistles in which there are clear expressions about this matter were written before the destruction of Jerusalem If his Doctrine was not prevalent with them yet it cannot be imagined that they should be more superstitious in this particular than the Jews which were not converted and they made no scruple before this time either to fight or fly upon the Sabbath in case of danger as I have already intimated I pass from the words of Christ to his Actions as his Resurrection his appearing after his Resurrection the particular Acts done by him at his appearance The old Sabbath being discharged and the Fourth Command still for One in Seven as is evident by the premises we have a fair indication from the Resurrection of our duty to put a peculiar honour upon the First of the Week above all other days and account it the Christian Sabbath All days in themselves are equal That which alters this equality and advanceth one day above another is the eminence of the work which is done upon it The Resurrection of Christ being the consummation of the new Creation and of our redemption from the direful effects of the primitive Apostasie is the most eminent performance the World has been acquainted with Were we left to our own conduct what day could we make choice of to be the day of our Solemn Worship and rest from those labours which are not reconcileable with it Euseb de laud. Const Euseb vit Const 628. Vales l. 4. c. 18. Nazian 〈◊〉 43. Basil Hexam Hom. 2. but this which is ennobled with so transcendent a work Upon this account the antient Christians stiled it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really the first the highest of all the first-fruits of days Samuel made it an argument That Saul was chosen King because there was none like him a man higher than the people from the shoulders upwards The First of the Week being advanced by the Resurrection and made much taller than any other of the Seven we may truly say Behold the Day which the Lord hath chosen to be the Queen of Days as Ignatius stiles it As the rising of Christ from the dead upon the First of the Week promotes our belief that it is the day which God has appointed in the room of the old Sabbath So likewise his appearing upon it after the Resurrection no less than five times upon the self-same day once to Mary Magdalen Mat. 28.9 10 11. Luk. 24.33 34. Jo. 2.19 v. 26. then to the Women the third time to the Two Disciples the fourth to Peter the last to the Eleven Eight days after taken inclusively he appeared again when the Disciples were met which was punctually upon the First of the Week This day was singled out by him for the first and last most eminent manifestation of himself by his Spirit The first to the Disciples at Pentecost when the Holy Ghost descended upon them in cloven Tongues Rev. 1.10 The last to S. John to whom the future state of the Church was revealed For what end were all these appearances but to inform future ages That the First of the Week is a day most acceptable to him and to assure them of his special presence when they convene upon it for his solemn Worship To all this I might add the particular acts which he did at his appearance He invested his Disciples with power to
day 3. As a Day preferred before the old Sabbath 4. As a Day instituted by Christ in the place of the old Day The First is manifest from Justin Martyr Apol. 2. p. 99. Apol. c. 39. who says That all Christians use to meet together upon it for the Worship of God Tertullian gives an account of the whole Solemnity of the day Eusebius says Hier. de Script Ecc. Euseb l. 4. c. 22. That it was celebrated by all Christians dispersed throughout the World If it had not been universally observed no account can be given why the Ebionites who did keep Saturday in a conformity to the Jews should celebrate the Lord's day That they might be agreeable in their practice to the Christians and why the contest grew so high about Easter whether it should be upon the Lord's day There had been no ground for this dispute in case the First of the Week had not then been honoured above all other days If this day was so generally devoted to Religion then there was a cessation upon it from all those secular imployments which are not reconcileable with so sacred a purpose and such a cessation is an ingredient essential to the constitution of a Sabbath Secondly We find sometimes the First of the Week to be expresly called a Sabbath-day as appears by the words of Gregory Nyssen He stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De resurr Christitom 2. p. 814. Par. Ed. In Psalm explan Prologus p. 335. De temp p. 257. and represents this as the reason because the only begotten Son of God rested upon it from all his works S. Hilary owns it by the same name Nos octavâ die quae ipsa prima est perfecti Sà bbati festivitate laetamur S. Austin speaking How the glory of the old Sabbath was transferred to the First of the Week concludes in these words Sic quoque ritè sanctificamus Sabbatum Domini Isychius says concerning the resurrection-Resurrection-day In Lev. 23. Haec est altera dies Sabbati The name whereby the Lord's day was anciently called amongst Aethiopian Christians Scaliger de emend tem l. 7. p. 645. is Sanbath Zachristos the Sabbath of Christ The Rythmes concerning a Jew in the time of Henry the Third make it manifest That this name was familiarly applyed to the First of the Week The Jews words to those who offered him their help to pull him off the Jakes upon Saturday were Sabbata nostra colo de stercore surgere nolo Mat. Par. Our Sabbath I so highly prize That from this dung I will not rise The Christians did reply the Lord's day being next Sabbata nostra quidem Solomon celebrabis ibidem Then Solomon it must be thy fate Our Sabbath there to celebrate It is stiled by our own Church the Sabbath-day in the Ecclesiastical Constitutions Can. 70. Thirdly It is represented as a day much preferred by Christians before the Jewish Sabbath It had so much the pre-eminence That the Last of the Week by Spectators out of the Church and the better and sounder part of those within had little or no notice taken of it or deference paid to it The Jews observing the singular regard the Christians had for the First of the Week called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Nazarites Avodah Zar. Hor Hebr. 320. It was a common maxim among them On the day of the Nazarites a Jew must not negotiate with a Christian The Gloss interprets a Nazarite to be one who follows the errour of him who commanded his Disciples to keep holy the First of the Week Buxt L. Rab. 1384. In voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. Bechai commenting upon that expression behind one in the midst Is 66.7 says That it either denotes the cross of the Edomites or their solemn Feast-day By the Edomites he means Christians For the Jews in their private records where they give a greater indulgence to their blasphemous humour assert That the same Soul which was in Esau Lex Rab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did pass into Christ from thence his followers are called by this name The feast-Feast-day which he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fixed or stated time for Christian Worship is no other but the Lord's day When Pliny attempts to represent the crimes which the Christians were guilty of he sets this in the front Quod soliti essent stato die ante lucem convenire carmenque Christo tanquam Deo dicere That they were wont to meet upon a certain day and to sing a Hymn unto Christ as unto God If it had been usual for them to meet upon the old Sabbath as well as the Lord's day Pliny who made it his business to inquire into their practice would have discovered it and then it would have been statis diebus not stato die Here is only mention of one particular day That this was the Lord's day is apparent from Ignatius Ad Magnes who lived in the time of Trajan to whom Pliny wrote He represents the Jewish Sabbath as a working day and attributes to the Lord's day a dominion over it The celebration of Sunday was so constant amongst the Christians that the Heathens conceived That they gave some veneration to the Sun Which misapprehension occasioned the words of Tertullian Diem Solis laetitiae indulgemus aliâ longè ratione Cor. Mâ—l quà m religione Solis The Heathen Inquisition use to put this question to the Martyrs Dominicum servâsti hast thou kept the Lord's day The answer was I am a Christian I cannot intermit it Ignatius calls the First of the Week the Queen of days and if it was the Queen it had a Sovereignty over all other days and would not permit the old Sabbath to sit in the same Throne with it Non benè conveniunt nec in unâ sede morantur Majestas Amor. Queens and Lovers will not agree In the same Throne long to be Justin Martyr asserts That the old Sabbath is of no use after the time of Christ Whereas when he speaks of the Lord's day he says That all Christians meet upon it hear the Prophets read have a word of Exhortation spoken to them and the whole performance is concluded with Prayer and a collection for those who are in distress These duties use to be discharged in the Synagogues upon the Old Sabbath but that being abrogated they are now translated to the New The Council of Laodicea declares That Christians ought not to rest on the Jewish Sabbath but work preferring the Lord's day before it The Church anciently was so far from having any respect to the old day Or. 29. p. 282. Hâ—er 30.31 Hist Eccl. l. 4. c. 22. Buxt l. Rab. vo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that those who believed That they were under an obligation to observe it were branded with the infamy of heresie 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nazianzen the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius the 〈◊〉 〈◊〉 〈◊〉
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
intelligunt nedum populus imperitus Those who defend that Images are to be worshipped with Latria are compelled to use most subtle distinctions which they themselves scarcely understand much less the unskilful people And now if we look back and consider that those who use Images in Divine Worship as memorials only and instruments to excite devotion do that which has a tendency to impress upon the mind Ideas very disagreeable and injurious to the nature of the Deity that Those who give an inferiour Religious Worship to them designing by so doing to honour and worship God give too much to them and too little to God that Those who profess to give equal worship by what name soever disguised whether terminative or relative absolute or respective put the highest affront upon the Deity whose infinite nature will not permit a finite Being to be joyned with him in the same act of Worship we must be convinced from the reason of the thing that the using Images in the Worship of God is undeniably prejudicial to the Honour of Heaven We have not only the reason of the thing but the express command of God to guide us in this concernment which prohibits the worshipping of him by Images Let our intentions be never so sincere and our devotion screwed up to the highest degree yet we must necessarily dishonour God when we are doing that which is contrary to his precept If Subjects set up a person to represent their King in contradiction to his express injunction and pay to him the honour due to a real Representative The King will not think himself honoured by their act on it being blended with an apparent disrespect to his Authority Alexander the Great gave a command that none but Apelles should draw his Picture If any other had done it with the greatest exactness and an unfeigned desire to honour him the respect would not have redounded upon him being utterly blasted by an act of disobedience to his order That God has forbidden us to Worship him by Images is manifest by the Second Command Where we are injoyned not to make any Images whether carved or plain either of any thing in Heaven above or that is in the Earth beneath or that is in the Water under the Earth in order to the bowing down to them and to the worshipping and serving him by them The First obligeth us to Worship no other God but Jehova The Second not to worship him as the Heathens use to do their Deities by addressing our Veneration to external Symbols and Representations This is plain from the explication of this Precept Deut. 4.15 16. Take ye therefore good heed to your selves for ye saw no manner of similitude on the day the Lord spake to you in Horeb out of the midst of the fire lest you corrupt your selves and make you a graven image the similitude of any figure the likeness of male or female No graven Image or similitude in relation to the True God appeared in Horeb. Therefore it is inferred that none ought to be erected in order to the worshipping and giving honour to him It is no prejudice to this Interpretation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this word doth not always import an Image or similitude of a False God The golden Calf which was a Symbol of the True is stiled by this name Act. 7.41 Any resemblance to which Religious Worship is given whether of the True or a False God may without any incongruity be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Images either relating to the Worship of Jehova or the Heathen Deities must be here prohibited in the Second Command The last cannot be because this is sufficiently done in the First Thou shalt have no other Gods before me For if we may not serve the Heathen Deities much less pay to their Images those reverential regards which the nature of a Deity doth challenge These Images comprehend not only the Images of God but of any creature whether in Heaven above or in the Earth beneath formed with a design to Worship God by them The scope of the Precept is to interdict the Worshipping the True God after the manner in which the Heathens use to worship their Deities They had two sorts of Numens Sovereign and Inferiour They thinking it a presumption to make an immediate access to the First made use of the mediation of the Second to procure their acceptance The Images of these Mediators they worshipped conceiving that Honour and Worship by their so doing would accrue to the Sovereign Numens whose Ministers they were believed to be So that the Command forbidding the Worship of the True God after that mode which the Heathens used in the Worship of their Deities must comprehend the interdiction of all Images whether of God himself or any Mediators which are supposed to intercede betwixt God and Men provided that they be set up with an intention to be bowed down unto and worshipped that thereby God may be Worshipped and Honoured God likes not that the Worship which is peculiar to him should be strained thro' an Image before it comes to him but declares that he is jealous in that case and will not â—â—â—fer the appearance of an alienation of the Honour which is appropriated to him whatsoever the intention of the Worshipper may be What is usually pretended concerning the Cherubims in the holy of holiest and the Command of God to Worship his footstool is not sufficient to justifie the worshipping External Representations of him The Cherubims over the Ark were not designed for objects of Worship A Veil was interposed betwixt them and those who came into the Temple They were not so much as permitted the sight of them When the High Priest once a year went into the Sanctum Sanctorum we never read he gave them any adoration God promised to commune with him from betwixt the Cherubims Exod. 25. Which intimates that his adoration was not terminated upon them but the Supreme Being who promised his special presence in the space betwixt them There is no Command to worship his footstool in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 99.5 which the Chaldee Paraphrast rightly interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the House of the Sanctuary The like expression is used in the same Psalm v. 9. Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at his holy Mountain No man is so defective in his apprehensions as to believe the Divine Worship was to be given to the Mountain As the Second Command condemns the Worshipping God by Images so likewise do all those who enjoyed the best advantages to understand it The Ages next to the Apostles were perfect strangers to this practice as is evident by the silence of their Adversaries in their contests with them The Jews who professed an enmity to this kind of Worship ever since the captivity and were careful to publish any thing which tended to the defamation of Christianity
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
third and fourth generation That one may be punished for another was not accounted unjust amongst those who were governed by the light of Nature as is evident by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sureties in capital matters which did engage life for life There can be no pretence of injury where the person suffering freely consents and has a dominion over his own life he having power to dispose of himself in his submission to the greatest passion he does no injury to any other and he consenting upon the clearest considerations no injury is done to himself When the understanding is weak and not a competent guide an injury may be done altho' the party concerned be willing But the case before us is quite otherwise Our Blessed Lord upon the clearest dictate of reason became willing to bear our sins He did in this comply with the propensities of his own benignity serve the necessities of Mankind justifie publick Order and assert the Majesty of the Law against all that contempt which our Sins had exposed it unto The Premises being well considered will make it manifest That Christ suffered the punishment of our Sins 2. What He suffered was in our stead This will be evident if we consider his blood which he shed either as a Sacrifice or a ransom as a Sacrifice The offering which he made to God was expiatory a Sacrifice for sin Heb. 10.20 This oblation must necessarily have the nature which is common to all offerings under the Old Testament of the same kind They were figures of this great Oblation and there must be an agreement betwixt the Type and the thing typified in that which is essential to the nature of the Type Now it is manifest That all the expiatory offerings in the Old Testament were in lieu of those persons for whom they were offered The Law did require death of every one that did not remain in the obedience of it The offences against it were of two sorts either such as were punished with the death of the offender as Murder and Idolatry c. without the benefit of Sacrifice Or else such for the expiation of which a Sacrifice was appointed and slain in the room of the Transgressour The blood of the beast in which the life consists was given upon the Altar to make atonement for the Souls of Men Lev. 17.11 As the Law was satisfied by the death of the offender in the first case So likewise by the death of the Sacrifice in the second The sin of the Delinquent was symbolically derived upon the Piacular Sacrifice and therefore he which carried the skin and flesh without the Camp to be burnt did by touching of them contract pollution and might not be admitted into the Camp again before he had washed his cloaths and bathed his flesh in water Lev. 16.28 This was the cause why he for whom the offering was made was obliged to lay his hand upon the head of it Theodoret says That the hand did import action and signifie That the actions of the Transgressour were laid upon the Sacrifice This was the apprehension of the ancient Jews as is evident by the form of words used when a sin-offering was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec sit expiatio mea which they expound thus The evil which I have deserved let it fall upon the head of the Sacrifice Now If the expiatory offerings under the Mosaical Oeconomy were Types of the offering of Jesus Christ and it was essential to them to be slain in the room of the Transgressour we have just reason from hence to infer That our blessed Lord suffered not only for our good and advantage but in our stead and place In order to the disappointing the force of this argument Crellius says That Christ was not a Priest till he came into Heaven and that those Sacrifices only which were offered for the whole Congregation and at some stated times especially That upon the day of expiation were Types of his oblation and that those which were designed for this use did not represent him in his mactation but in that one action only whereby their blood was carried into the holy place and sprinkled before the Lord. To all which I will reply in order 1. Christ did execute the office of a Priest here upon the earth The Apostle says he gave himself as an Offering and Sacrifice unto God Eph. 5.2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports such a Sacrifice as is put to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jo. 10. v. 10. Reconciliation the proper effect of a Sacrifice is attributed to the blood of the Cross Col. 1.20 His purging our sins did precede his sitting down on the right hand of the Majesty on high Heb. 1.3 His having obtained eternal redemption is antecedent to his entring into the holy place Heb. 9.12 He is said to be once offered up Heb. 9.28 And after this to sit down at the right hand of God Heb. 10.12 If this offering has been in Heaven it would not have been said to have been once done The representation of this oblation there is every day He continually makes intercession The offering upon which the Apostles words have an aspect imports passion For he says in case it was to be repeated then Christ must have often suffered since the foundation of the World but the Passion of Christ was over before he entred into Heaven Those words If he were on earth he should not be a Priest Heb. 8.4 do not imply That he did not execute his Sacerdotal Function when he was upon the earth All that can be collected from them is That if after he had made an offering upon the Cross he had remained upon the earth he could not have been our High-Priest Because He who was to bear this office was not only to die for us upon the Earth but to appear in Heaven and there by presenting the merit of that oblation which was made here below procure those aids which we stand in need of 2. Those Sacrifices which were offered for the whole Congregation at some set times were not the only Types of the offering of the Messias The Apostle when he tells us That the Sacrifice of Christ was substituted in the room of the Legal Offerings and that the first was taken away that the second might be established Heb. 10.9 He must necessarily have his eye upon such oblations which as if they were shadows which when the body came did disappear and vanish Now it is plain That the Apostle there has his eye upon more Sacrifices than those which were offered for the whole Congregation He useth so many words as can comprehend no less than all the Mosaical Oblations as Sacrifice Offering Burnt-offerings Offering for sin 3. It is not true That those Sacrifice which typified Christ did represent him only in that action whereby the blood was carried into the holy place and sprinkled before the Lord. The
aliud in Decalogo praecipi nisi ut unam diem è septem à labore feriemur quod plerique Theologi morale immutabile esse agnoscunt quis verò sit septimus ille non designari c. It is to be observed that nothing else is commanded in the Decalogue except that we abstain from labour and keep holy one day of seven which many Divines confess to be moral and immutable but which of the days that Seventh is it is not expressed Against this interpretation it is objected Epilogue That then it follows That the Jews were not tyed by the Fourth Command to keep their Sabbath or if they were common sence cannot understand how Christians by the same Command should be tied to keep the First of the Week To which I reply That supposing the sence to be true which is given there is no difficulty in conceiving how all this may be done The Command requires One day of every Week to be observed as the Lord shall appoint He appointed by another Law Saturday to be that One day during the Jewish Oeconomy and when a period was put to that constitution he did substitute the First of the Week in the room of it Common sence can do no otherwise than conceive That the Last of the Week during the Law must be obligatory to the Jews by virtue of the Fourth Command it being one of seven of God's appointment and likewise the First of the Week to Christians so soon as the Last was discharged and that appointed in the place of it There is no greater mystery in the apprehending of this than there is to understand how the Fifth Command which did oblige the Jews to honour Hezekias as thè Father of their Community should bind Christians to pay the same respects to Constantine the Great The Eighth Precept did forbid a Jew to invade the right of another what was his right the judicial Law did determine Tho' that Law is at an end and the rights of Christians setled by the Laws of the Country where they live yet the Eighth Commandment doth as much oblige them as it did formerly the Jews Now I pass to the Second branch of the Proposition The Sabbath of the Fourth Command One in Seven is perpetual and not to continue only during the Jewish Oeconomy This will be manifest if we consider it is part of the Decalogue which is intended to oblige in all ages 1. In the Old Testament it is plainly distinguished from those Laws which the time of Reformation has put a period to The Decalogue was published without a restriction to any particular place The ceremonial and Judicial Laws are confined to the Land of Canaan Deut. 10.14 Deut. 5.31 The Decalogue was given immediately by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the mouth of power as the Talmudists speak he being accompanied upon the Mount with his Angelical retinne as witnesses to the promulgation The temporary Commandments were delivered by the ministration of Moses Abarb. fol. 209. Col. 2. The Decalogue was written upon Tables of stone to point out the durableness of it and delivered without any ceremonial solemnity The other Precepts were written by Moses in a Book which was sprinkled with the blood of Calves and Goats Exod. 24.8 Heb. 9.19 with Water Scarlet Wool and Hyssop When Moses went up into the Mount to receive the Two Tables on which the Decalogue was written he was attended with Joshua Exo. 24.13 When he received the other Precepts with Aaron and Nadab c. v. 1. to import that the Decalogue must be observed under the Gospel in times of Jesus as well as Moses The other Precepts only during the Priesthood of Aaron An Ark was prepared for the preserving of the Decalogue No such provision was made for the ceremonial Law The Ark where the Decalogue lay was separated for many years from the Tabernacle where all the ceremonial service was performed and never joyned again to that which was of Moses's erection but David made a new Tent for it at Jerusalem 2 Chron 3.4 and left the old in Gibeon to shew that when Moses's Tabernacle with all the ceremonial constitutions were laid aside and a more perfect Tabernacle erected by the Son of David the Ten Commandments would retain their force and vigour He who will seriously consider what is upon record in the Old Testament cannot but discern a very plain difference put betwixt the Ten Commandments and those Laws which were to be annulled in the time of the Gospel 2. In the New Testament We have many evident intimations That the Decalogue as delivered by Moses is to continue as a perpetual rule to Christians one jot or one tittle shall in no wise pass from the Law Matt. 5. By the Law we must understand the Ten Commandments Such a Law is spoken of as is antecedent to the times of Christ and this must be the Law of Nature as published by the Light of Reason or the Law as delivered by Moses The first cannot be here designed For our Blessed Lord had that in his Eye which the Scribes and Pharisees had a zeal for They endeavoured to influence the Disciples with a perswasion That the intent of their Master was to destroy this Law v. 17.20 The Law which was the object of their fervour was nto the Law of Nature as it lies out of the Scripture but the Law of Moses This Law of Moses doth not import one single Precept but a System or Combination for that which is here called Law is stiled Commandments v. 19. There are but three Systems of Commands in the Pentateuch The Ceremonial The Judicial and the Decalogue The Two first cannot be understood for the Law here is such as none might break and teach Men so to do The words have an aspect upon the future time when the Kingdom of Heaven or the Gospel-state should be more fully set up which was not till the Pentecost when the Apostles were anointed by the Spirit and set upon their Thrones but at that time it was lawful to act contrary to the judicial and ceremonial Systeme and teach others so to do Therefore by the Law nothing is left to be understood but that Combination of Precepts stiled The Decalogue and that we may know it is That in every particular which is here established it is expressed That one jot or tittle shall in no wise pass from it all shall continue in full vigour and power and that we may have further assurance That the Fourth Comandment which is usually reputed the least is in the number of the Precepts here ratified it is added Whosoever shall break one of these least Commandments c. to intimate That not only the great such as are purely natural and discoverable without revelation but the lesser such as the Fourth Command is accounted to be are here included To the words of Christ we may add the words of the Proto-Martyr when he was about to
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
kindling of fire it is manifest That the Text commonly alledged Exod. 35.3 must undergo some restriction for the Priests were bound to bake the Shew-bread and set it hot upon the Table every Sabbath Lev. 24.5 8. 1 Sam. 21.6 And to offer up the Sacrifice of the Sabbath which could not be done without the kindling of fire Altho' the fire which came down from heaven was constantly upon the Altar and so continued till it came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the house of eternity or Temple where it was renewed yet it is plain That it was daily maintained by a supply of new fewel The Priest was to lay wood every morning on it Lev. 6.12 And so soon as the old fire had disjoyned the particles and put them into motion new fire must necessarily be kindled This is taken notice of by Munster upon the Text Judaei hoc praeceptum c. The Jews think this Precept is to be observed in the Letter and therefore they hire Christians to kindle their fire on the Sabbath not considering it was lawful for the Priests to make a fire on the Sabbath for the daily Sacrifice All this doth manifest that the Text which is under consideration must not be taken in that latitude which it seems to have at the first view and if it must have some limitation it cannot be better restrained than to what is expressed in the Context The thing treated of is the work of the Tabernacle tho' many cautions had been given concerning the forbearance of servile work on the Sabbath upon any private account yet some might be apt to think That work tending to the preparing of materials for the composing that Sacred Tent was lawful For the prevention of such thoughts before the description of what was requisite is entered upon this Precept is laid down That in order to any such work whether the melting of Silver Gold or any other metal which might be necessary about the Sanctuary not so much as a fire should be kindled And now I have finished the second branch of the Proposition That the Sabbath of the Fourth Command One in Seven is perpetual and not to continue only during the Jewish Oeconomy I will proceed to the Third This proportion One in Seven is by the Command to be devoted to Divine Worship and not only to corporal rest Besides Bodily rest there is mention likewise of a Sanctification of the Sabbath as a thing distinct from it Sanctification is represented as the end Remember the Sabbath day to keep it holy The rest as a means to advance this work In it thou shalt do no work Corporal labour being an impediment to the exercise of Religion If the end and the means are always distinct then Sanctification must import something different from the rest of the day and this can be nothing but the devoting of it to the Solemn Worship of God This we may collect first From the order of the Commands in the First is prescribed who we must Worship Thou shalt have no other Gods but me In the Second How we must not Worship him Thou shalt not make any graven image of him In the Third How we must with holy reverence Thou shalt not take the name of the Lord thy God in vain In the Fourth We have the solemn time when this Service must be performed Remember the Sabbath to sanctifie or set it a-part for this Sacred Work Upon the account of the relation which this Command has to the other Three Precepts of the first Table The keeping of it is put for the observation of them all Isa 56.2 And the Jews have a saying That the Sabbath is equivalent to all Commands Secondly The Blessing of the Sabbath God blessed the Sabbath-day Here is something contained in these words which imports a special benediction It is no such Emphatical Blessing for a day to be devoted meerly to idleness That day is most blessed on which God is most honoured But God has more honour by the honest actions of Men in those vocations in which he has placed them than he can have by meer sloth and a total cessation from labour without any respect to his Sacred Worship Thirdly The practice of the Israelites upon the Sabbath They had a holy Convocation Lev. 23. Reading and Preaching out of Moses and the Prophets Act. 15.21 Luk. 4.16 17. Solemn places to resort unto for the performance of these sacred duties Leo Modena p. 114. Ps 74.8 To this the practice of the modern Jews is very agreeable and believed by them to be grounded upon the Fourth Command as is manifest by the words of Manasse Ben Israel Concil p. 149. in his Comment upon that Precept Notabilis error est putare otii ergo Sabbatum institutum esse c. It is a remarkable error to think That the Sabbath was instituted for rest For idleness being the mother of all vice upon this supposition more hurt than good will come from the Sabbath Quare statuere omnino opertet c. Wherefore it is necessary to assert That the Sabbath was instituted that man might readily all worldly cares being laid aside apply himself to the study of the Law have recourse to Synagogues and Academies consult his Teachers about weighty portions of Scripture and hard Questions which he is ignorant of Maimonides says Huls p. 240 Five Precepts are necessary to be complied with in order to a due observation of the Sabbath The first is to rest on the Seventh the Second to Sanctifie the day So that in his thoughts to rest from bodily labour and to sanctifie or keep holy the Sabbath are two distinct things Philo Judaeus says That the Fourth Command enjoyns that the Seventh day be spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these words import more than a sitting still The Rabbins generally believe that Divine Worship is contained in it L. 4. c. 30. Hist l. 1. c. 4. Irenaeus and Eusebius are of the same mind So that I cannot see what reason there is for that conclusion which we meet with in the Epilogue I conclude therefore that which will seem strange to unskilful people L. 3. c. 21. p. 192. That the only thing commanded by the Letter of the Fourth Command is to rest from bodily labour upon the seventh day of the week in which God rested from whence it is called a Sabbath The grounds of this perswasion are these The Precept extends to Cattle which are in no capacity to do any thing appertaining to a Sabbath but rest from their labour and likewise to strangers that is such as were not circumcised but Converts from Idols and Proselytes of the Gate As the Israelites were bound to see their Cattle they did not work so likewise to these strangers They of themselves were under no obligation being tyed only to the Seven Precepts which the Sons of Noah received from him of which number the Sabbath was none To keep holy the Sabbath signifies only
to sit still on the Seventh day There is as much holiness in this as in offering a brute beast unto God being stamped with a divine Command and the Rest of the Body signifying the Rest of the Soul from sin as the Sacrifice did the holiness of Christ This is the substance of what is asserted by the learned Author of the Epilogue To which I reply 1. It is no good consequence because the Precept extends to Cattle which are in no capacity to do any thing appertaining to the Sabbath but only cease from bodily labour That therefore nothing but bodily rest is enjoyned in it The Decree of the King of Niniveh concerning the Fast did reach to Cattle yet it is not true That nothing was commanded the Inhabitants of the City but what might be performed by Cattle We must take notice That a part only of the Command extends to Cattle It is required of the Masters of them That they shall not be imployed in that usual work they are designed for in the week-time but not that they keep holy the Sabbath-day To assert That Cattle are concerned in the whole Precept because they are in one part is as if we should affirm That Jacob's sons Cattle had all Aegypt for their pasture because they had Goshen which was a part of it As for Strangers they were capable both of resting and sanctifying the Sabbath If we suppose they were tyed only to the Seven Precepts of the Sons of Noah how doth it appear That the Sabbath of the Fourth Command was not contained under one of them It is believed to belong to the Second Mede Diat p. 85. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munster upon Jos 9.7 useth these words nec poterant Israelitae cum Gibeonitis inire foedus nisi hac conditione ut observarent septem praecepta filiis Noae data hoc est Eliminarent Idololatriam observarent Sabbatum abstinerent ab incestu execrarentur homicidium c. The Israelites could not enter in covenant with the Gibeonites but upon this condition That they would observe the Seven Precepts given to the Sons of Noah that is cast out Idolatry observe the Sabbath abstain from Incest execrate Murther c. Here the observation of the Sabbath is reckoned amongst the Seven Precepts of the Sons of Noah If the Sabbath was none of them yet it must be remembred That the Tye was made not by a divine but a humane appointment Tho' the Precepts materially considered are in the Scripture yet they are not in that form and order in which they are delivered by the Talmudists Nor is there any intimation given that it was the Will of God That Proselytes or Converts from Idols should be obliged to these and no other I doubt not but this was a decree of the Jewish Church and that it might have the greater reverence paid to it the Rabbins generally ascribe it to God If Proselytes or strangers were tied only to these Seven Precepts by the will of Men yet they might be obliged to the observation of others in particular the Sabbath of the Fourth Command by the Will of God A Stranger for the sin of ignorance was bound to offer up a she-goat of the first year Num. 15.27 29. which injunction is no part of the Seven Precepts of the Sons of Noah 2. It is not true That to keep holy the Sabbath signifies no more than sitting still upon the Seventh Day Besides the figurative holiness there is something discernable in a Sacrifice which is not to be found in such a slothful posture The earth being the Lord's and he granting the use of it to Men for a supply of their necessities the giving back some part of it by way of oblation was accounted a piece of Homage and an expression of their agnitions of his Soveraignty over the whole Judith c. 2. v. 7. Herodotus To this end the Persians use to present their Kings with Earth and Water to signifie and acknowledge That they were Lords of Land and Sea Aquinas was so well pleased with this reason 22. Q. 55. art 1. That he asserts sacrificing in general to be of the Law of Nature Tho' the determination of it to this or that species of things be variable and grounded only upon positive institution All this cannot be asserted of sitting still which gives nothing to God but implies the withholding and suppression of those actions whereby the Body is in any capacity to honour him If there had been nothing in Sacrifice but a figurative holiness no account can be given why it should meet with so general and ready entertainment among the Heathens who were strangers to the figure Porphyry De Abstin l. 2. p. 70. who applies himself to condemn the Sacrifice of Beasts yet acknowledgeth the universality of the custom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Inhabitants of Lystra are no sooner possessed with a belief of the divinity of S. Paul and Barnabas but they make an attempt to Sacrifice Oxen to them Act. 14.13 Whereas sitting still could never gain the least approbation among them The Jews who were grown into a very superstitious practice in this particular were rather made the object of their derision They represent them as persons who spent the Seventh part of their time in idleness Tho' I am far from believing That the oblation of material things unto God accompanied with a destruction of them is warranted by the Law of Nature as I have expressed in the first Section Yet it is manifest from what has been spoken That more reason may be alledged in savour of it than for sitting still 3. Sitting still on the Seventh day was never stamped with the authority of Heaven If this was the meaning of the Fourth Precept then God repeated it so soon as it was enacted by him in these particular Laws in which he appointed That upon the Sabbath there should be a holy Convocation and the offering up of Sacrifice The People could not convene nor the Priests Sacrifice without bodily motion When it is said Let no man go out of his place on the Seventh day Exod. 16.29 It must be understood with relation to the gathering of Manna and the doing such unnecessary work as might have been dispatched in the week-time 4. It doth not appear That the Rest of the Body enjoyned in the Fourth Command is designed as a figure to signifie the Rest of the Soul from sin There is no Text of Scripture which imports any such matter And if fancy be permitted to make Types and figures as it pleaseth where there is no direction from Heaven to steer our apprehensions by there will be no end of them a figure being the effect of a positive institution cannot be discovered without the knowledge of the cause of it If the Rest of the Body is a Type of the Rest of the Soul from sin then it signifies Rest from some or from all sins Not from some only The Bible gives no
these shadows the old weekly Sabbath is here reckoned Let no man judge you in respect of Sabbath-days which are shadows c. That by the Sabbath-days here we are to understand the Jewish Saturdays will appear from the several words of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can import no less than the early Feasts and Solemnities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their monthly and therefore there is nothing left for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie but their weekly Sabbaths It is believed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmud which if true Isaaci Casaub ep 24. Carolo Labbaeo p. 23. communicates a great deal of strength to our assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the lesser Sections or parts into which the Talmudical Treatises are divided The first division is into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordines The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books or Treatises The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sections or Chapters From hence the Doctors which did expound Justin in Nov. de Hebr. 146. and give the meaning of them are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief and most eminent of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Second Seder of the Mishna there are several Treatises one is intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sections The words of the Text are exactly agreeable to these titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a feast day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the year which was always in novo lunio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that when the Apostle says let no man judge you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. his meaning must be give no occasion to any to condemn you for the observation of what is contained in any Section of the Treatise or Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the Treatise or Codex called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly treats of the Jewish day and enjoyns the celebration of it Therefore in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jewish weekly Sabbath must be included That which lies against this conjecture is That the Mishna was not so early as S. Paul's Epistles and therefore he could not have any respect to the Sections in it To which I reply that Maimonides tells us That the Head of the Sanhedrim had a private Copy of the Traditions as they were delivered from the mouth of those who were Doctors in Israel long before the times of Rabbi Jehuda the compiler of the Mishna and the Author of Halicoth Olam That the Disciples for memory sake wrote the Oral Law in Characters The Book written by them they might not divulge and therefore called it the Book of Secrets S. Paul being trained up at the feet of Gamaliel and in the deepest mysteries of their Religion no doubt had the perusal of it and might very well have an eye upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sections of it in the words which are under debate That which Rabbi Jehuda did was to joyn together what lay scattered in private hands and to make a publication of it in one entire Volume There is no just cause of fear lest from this Text the Sabbath of the Fourth Command should receive any prejudice Clear evidence has been already produced for the Morality of it Whereas the Sabbath here is represented to be of a figurative nature The Fourth Command enjoyns only a Religious observation of One in Seven every week If the Apostle had condemned this he had condemned himself and the whole Christian Church which did devote the First of the Week which is One Day in Seven to the Honour and Worship of the Supreme Being And now I have done with the Eighth Proposition The Proportion One in Seven set out by the Fourth Command was determined to the Jewish day by another Precept which was to continue no longer than the Jewish Oeconomy IX When the last of the Week had a period put unto it The First was substituted in the room of it This Substitution is favoured by the Law Prophets our Blessed Lord the Holy Apostles the Testimony of the following Ages 1. The Law The Hebdomadal observation of the Lord's day assures us That the Primitive Christians had their Eye upon the Law in the keeping of it This Weekly observation which universally prevailed could proceed from nothing but a sence of some rule which they were all acquainted with They might have celebrated it once a Fortnight or once a Month or once a Year as Easter is had they been left to their own conduct Their general agreement in a weekly observation doth evidently argue a respect which they had to the proportion of time set out by the Law under the Old Testament And if they had their Eye upon it they could not but discern what is literally contained in it and act in a conformity to it The old Sabbath being abrogated the Letter of the Fourth Precept declares That the First of the Week must come into the place of it For in it is required one day perpetually for Divine Worship Six for Secular concernments and that the Six days come all together Six days shalt thou labour not one or two and then rest but upon Six days together according to the example of God himself who in the space of six days without any interruption did create the World These two things being granted which the very words of the Command will extort from us the determination of One in Seven to a particular Day must necessarily fall upon the First of the Week For if upon any other as the Second Third Fourth or Fifth following the abolition of the old day then the six days for Secular imployment could not come together If the determination was deferred till the second week following the abrogation then a whole week was past without any Sabbath contrary to the plain sence of the Precept which requires One Day every Week to be perpetually observed as a Sabbath 2. The Prophets They represent the First of the Week either expresly under the notion of a Sabbath or else in such terms as are equivalent Thy people shall be willing in the day of thy power in the beauties of holiness from the womb of the morning thou hast the dew of thy youth Ps 110.3 Here is a particular day in the time of the Messias stiled the day of power which the Holy Ghost prophesyeth of The whole Psalm has an evident aspect upon our Blessed Lord. This is manifest from the New Testament and the records of the ancient Jews who generally account it Just Mart. Dial. cum Tryp p. 309.
exercise the Ministerial function imployed Peter to Preach and by his Sermon at the Third Hour converted Three thousand at the Ninth hour Five Thousand He held the Angels of the Asian Churches in his right hand and out of his mouth went a two-edged sword the Sword of the Spirit namely the Word of God All this is very agreeable to the nature of a day wholly devoted to Religion 4. The Holy Apostles and Disciples Upon the First of the Week when the Disciples came together to break Bread Paul preached to them Act. 20.7 Here are actions very suitable to the design of a Sabbath Preaching and Administring the Holy Sacrament The Time when these actions were performed is the First of the Week This was a constant custom we never read that the Apostle in any place where he found none but Disciples did upon the old Sabbath communicate with them in those Ordinances which the Gospel has appointed Now as touching a Collection for the Saints as I have given order to the Churches of Galatia so do ye Vpon the first of the week let every one of you lay up by him in store 1 Cor. 16.1 2. The duty here enjoyned is a Collection for the Saints The Apostle did design That it should be very liberal according to the estate of every Man Why he should wave the second third fourth fifth day of the Week and pitch upon the First for the doing of this generous and pious Work cannot be conceived except upon the First of the Week the Disciples of Christ use to meet and be engaged in such Religious performances as have a tendency to excite the mind to Christian liberality These were the thoughts of S. Chrysostome Hom. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was an idoneity and fitness in the day to dispose and lead them to the acts of Charity This custom was not only amongst the Corinthians but all other Christians The Epistle is addressed to all who in every place call upon the name of Jesus Christ 1 Cor. 1.2 and it was not only upon one or two First days but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First day of every Week There remaineth therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping a Sabbath to the people of God For he that is entred into his rest he also hath ceased from his works as God did from his Heb. 4.9 10. These words are directed to the Hebrews who were inclinable thro' the efficaey of former impressions to disvalue the institutions of the Gospel That the Apostle might prevail with them to yield a chearful conformity to those appointments He demonstrates That Christ is more valuable than Moses and stiles their deserting the Gospel a departure from the living God and cites Psalm 95. which has a peculiar aspect upon the state of the Church under the Messias In it are described his Disciples under these names the People of his pasture the Sheep of his hand Their solemn meeting to Worship O come let us worship the duties performed at this meeting as Prayer Let us kneel before the Lord our maker v. 6. Singing of Psalms Let us make a joyful noise unto him with Psalms v. 2 3. Hearing the word if you will hear his voice v. 7. a particular day on which all these duties are to be performed To day if you will hear This day being intended for a Sabbath at which time all spiritual advantages are administred which tend to the bringing the Soul into truest satisfaction and rest an exhortation is given to the People not to harden their hearts as the Israelites did in the provocation lest they be deprived of this rest as the Israelites were of theirs in the land of Canaan Now because there are several sorts of rests recorded in the Scripture The heavenly rest in the world to come the rest of the old Sabbath rest in the land of Canaan the Apostle makes it manifest that it is none of these which the Psalmist means but the rest of a Sabbath under the Gospel Not the heavenly for the rest here spoken is confined to a certain day v. 7. Whereas the rest above is every day without interruption Not the rest of the old Sabbath for that was at the beginning when the works were finished from the Creation of the World But the rest mentioned by the Psalmist is some future thing under the Gospel as I have sworn if they shall enter Not the Rest in the land of Canaan If Jesus had given them rest then he would not afterwards have spoken of another day From these premises it is concluded there remaineth therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping a Sabbath day to the people of God under the Gospel And that we may know this Sabbath is the Resurrection-day and by consequence the First of the Week it is added for he which entred into his rest hath ceased from his works as God did from his God the Father upon the Last of the Week ceased from his works and made it a day of rest unto his people Therefore God the Son has done the like with the First of the Week he then putting a period to his state of Humiliation and ceasing from his labour and trouble which he did undergo in the accomplishment of the work of our redemption I was in the Spirit upon the Lord's day Rev. 1.10 By the Lord's day we can understand no less than a day appointed by our Blessed Lord and devoted to his Honour and Worship This day must necessarily be the First of the Week For S. John in expressing this circumstance of Time designs a credit to his relation and therefore must necessarily mean some day which was very well known by this name at the writing of the Revelation It is manifest by Ignatius who was his contemporary That the common name then given to the First of the Week was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day God was pleased to signalize by a communication of the Holy Ghost in some extraordinary measures S. John was in the Spirit upon it In the words there is an allusion to the manner of speaking amongst the Hebrews who say that a man besides the Soul which he is ordinarily endued with has another Spirit given to him upon the Sabbath which they stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellent Soul Manass Ben. Is reconc Buxt Syna Jud. c. 11. p. 288. Such allusions we have in the very Context The Seven Spirits v. 4. have a plain aspect upon the Seven Angels which the Jews say do constantly attend the throne of God And the Governours of the Asian Churches are called Angels with respect to the Rulers in the Synagogues which were known by that name 5. The testimony of the following ages He who consults the Writings which are extant will meet with these four Things which being laid together will amount to what has been asserted 1. That the First of the Week was owned by Christians as a Day of Worship 2. As a Sabbath