day 3. As a Day preferred before the old Sabbath 4. As a Day instituted by Christ in the place of the old Day The First is manifest from Justin Martyr Apol. 2. p. 99. Apol. c. 39. who says That all Christians use to meet together upon it for the Worship of God Tertullian gives an account of the whole Solemnity of the day Eusebius says Hier. de Script Ecc. Euseb l. 4. c. 22. That it was celebrated by all Christians dispersed throughout the World If it had not been universally observed no account can be given why the Ebionites who did keep Saturday in a conformity to the Jews should celebrate the Lord's day That they might be agreeable in their practice to the Christians and why the contest grew so high about Easter whether it should be upon the Lord's day There had been no ground for this dispute in case the First of the Week had not then been honoured above all other days If this day was so generally devoted to Religion then there was a cessation upon it from all those secular imployments which are not reconcileable with so sacred a purpose and such a cessation is an ingredient essential to the constitution of a Sabbath Secondly We find sometimes the First of the Week to be expresly called a Sabbath-day as appears by the words of Gregory Nyssen He stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De resurr Christitom 2. p. 814. Par. Ed. In Psalm explan Prologus p. 335. De temp p. 257. and represents this as the reason because the only begotten Son of God rested upon it from all his works S. Hilary owns it by the same name Nos octavâ die quae ipsa prima est perfecti Sà bbati festivitate laetamur S. Austin speaking How the glory of the old Sabbath was transferred to the First of the Week concludes in these words Sic quoque ritè sanctificamus Sabbatum Domini Isychius says concerning the Resurrection-day In Lev. 23. Haec est altera dies Sabbati The name whereby the Lord's day was anciently called amongst Aethiopian Christians Scaliger de emend tem l. 7. p. 645. is Sanbath Zachristos the Sabbath of Christ The Rythmes concerning a Jew in the time of Henry the Third make it manifest That this name was familiarly applyed to the First of the Week The Jews words to those who offered him their help to pull him off the Jakes upon Saturday were Sabbata nostra colo de stercore surgere nolo Mat. Par. Our Sabbath I so highly prize That from this dung I will not rise The Christians did reply the Lord's day being next Sabbata nostra quidem Solomon celebrabis ibidem Then Solomon it must be thy fate Our Sabbath there to celebrate It is stiled by our own Church the Sabbath-day in the Ecclesiastical Constitutions Can. 70. Thirdly It is represented as a day much preferred by Christians before the Jewish Sabbath It had so much the pre-eminence That the Last of the Week by Spectators out of the Church and the better and sounder part of those within had little or no notice taken of it or deference paid to it The Jews observing the singular regard the Christians had for the First of the Week called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Nazarites Avodah Zar. Hor Hebr. 320. It was a common maxim among them On the day of the Nazarites a Jew must not negotiate with a Christian The Gloss interprets a Nazarite to be one who follows the errour of him who commanded his Disciples to keep holy the First of the Week Buxt L. Rab. 1384. In voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. Bechai commenting upon that expression behind one in the midst Is 66.7 says That it either denotes the cross of the Edomites or their solemn Feast-day By the Edomites he means Christians For the Jews in their private records where they give a greater indulgence to their blasphemous humour assert That the same Soul which was in Esau Lex Rab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did pass into Christ from thence his followers are called by this name The Feast-day which he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fixed or stated time for Christian Worship is no other but the Lord's day When Pliny attempts to represent the crimes which the Christians were guilty of he sets this in the front Quod soliti essent stato die ante lucem convenire carmenque Christo tanquam Deo dicere That they were wont to meet upon a certain day and to sing a Hymn unto Christ as unto God If it had been usual for them to meet upon the old Sabbath as well as the Lord's day Pliny who made it his business to inquire into their practice would have discovered it and then it would have been statis diebus not stato die Here is only mention of one particular day That this was the Lord's day is apparent from Ignatius Ad Magnes who lived in the time of Trajan to whom Pliny wrote He represents the Jewish Sabbath as a working day and attributes to the Lord's day a dominion over it The celebration of Sunday was so constant amongst the Christians that the Heathens conceived That they gave some veneration to the Sun Which misapprehension occasioned the words of Tertullian Diem Solis laetitiae indulgemus aliâ longè ratione Cor. Mâ—l quà m religione Solis The Heathen Inquisition use to put this question to the Martyrs Dominicum servâsti hast thou kept the Lord's day The answer was I am a Christian I cannot intermit it Ignatius calls the First of the Week the Queen of days and if it was the Queen it had a Sovereignty over all other days and would not permit the old Sabbath to sit in the same Throne with it Non benè conveniunt nec in unâ sede morantur Majestas Amor. Queens and Lovers will not agree In the same Throne long to be Justin Martyr asserts That the old Sabbath is of no use after the time of Christ Whereas when he speaks of the Lord's day he says That all Christians meet upon it hear the Prophets read have a word of Exhortation spoken to them and the whole performance is concluded with Prayer and a collection for those who are in distress These duties use to be discharged in the Synagogues upon the Old Sabbath but that being abrogated they are now translated to the New The Council of Laodicea declares That Christians ought not to rest on the Jewish Sabbath but work preferring the Lord's day before it The Church anciently was so far from having any respect to the old day Or. 29. p. 282. Hâ—er 30.31 Hist Eccl. l. 4. c. 22. Buxt l. Rab. vo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that those who believed That they were under an obligation to observe it were branded with the infamy of heresie 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nazianzen the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius the 〈◊〉 〈◊〉 〈◊〉
about V. It cannot in reason be less than one whole Day every Week which will be evident if we consider 1. The Object of our Worship Were we to live the days of Methusalem he might challenge every moment of our time as a just debt and if all be due reason will not allow That so considerable a portion as a Week should pass without a solemn dedication of a Seventh part of it to his service Let us suppose one man to owe unto anothers as much or more than his whole estate is worth the rule of equity will not allow him to offer less than the Seventh part in order to the compounding his debt and the just satisfaction of his Creditor 2. The Nature of Worship In it the Glory of God the eternal happiness of the Soul the temporal felicity of the Community are highly interested The difficulty in the right discharge of it is equal to the importance The Prince of this World makes it his work to hinder it The natural tempers of Men furnish him with a signal advantage to compass his design There is an inbred Love in us to sensible objects which are apt to ingenerate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Athenagoras speaks Leg. 〈◊〉 Christianis p. 30. This is the reason why the Second Commandment which relates to Worship is fortified with so many inducements to obedience One taken from the power of God to punish offenders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another from his will to exert his power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Third from the execution of his Will upon the off-spring of those which offend visiting the iniquity c. A Fourth from his kindness to the obedient shewing mercy c. Had it not been difficult to confine our selves within the bounds of this Precept the fence which is set about it would not have been so strong If the Worship of God be a matter of such difficulty and of the greatest importance then it requires a very large proportion of our time to be spent in the performance of it and if so was it left to our own disposal we could not in justice allot less than the Seventh part 3. The pattern of the triumphant Church In Heaven a perpetual Sabbath is celebrated The glorified Spirits are constantly imployed in worshipping him who liveth for ever and ever Rev. 4.10 This heavenly example the Church Militant must makes as near an approach unto as the circumstances of this present life will permit she being obliged to endeavour That the will of God may be done on earth as it is in heaven Matt. 6. v. 10. Those who are most exercised with the incumbrances of this world have nothing to plead in their own behalf why they may not come up so nigh to this celestial pattern as to devote One Day of every Week to the concerns of Religion 4. The practice of the Militant Church not only under the Law but before From the beginning of the Creation the Time for Solemn Worship was no less than One whole Day every Week as is evident from the testimony of the Author to the Hebrews altho' the works were finished from the foundation of the world For he spake in a certain place of the Seventh Day on this wise And God did rest the seventh day from all his works Heb. 4.3 4. Here is an evident remembrance of a day of rest not only to God but to Men. For the design of the Apostle is to prove out of the 95. Psal That there remains a rest to the people of God under the Gospel In order to this purpose he shews it is not the rest of the Seventh from the Creation which the Psalmist had his eye upon If the Seventh here mentioned had not been a rest to the people of God but only to God himself there would have been no necessity of such care to distinguish it from that other rest which is concluded still to remain to the people of God 2. That time is expressed when this rest commenced from the foundation of the world The works then finished are represented as the ground upon which the Sabbath was instituted It cannot with reason be imagined That the foundation should be laid at the beginning and the superstruction not built upon it as some think till above Two Thousand years after This Assertion receives a great deal of strength from the early division of Time into Weeks Noah had his eye upon the Hebdomadal Cycle Gen. 8.10 12. A Week is represented as a period familiarly known in Jacob's time Gen. 29.27 God himself did point out this division by his own example distinguishing the Six Days by peculiar Works the Seventh by rest A universal consent prevailed amongst all the Eastern Nations about this particular The testimony of Joannes Philoponus is known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is agreed amongst all Nations That there are Seven Days which by a constant revolution constitute all time Georgius Syncellus in his Chronology which begins with Adam and ends at Dioclesian asserts That the Patriarchs divided their time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the division into Months and Years is of later date Josephus against Appion says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There is no City whether Greek or Barbarian to whom was unknown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the division of Time into Weeks was from the beginning and a week consisted of seven days and one of those were a Sabbath or a day of rest the Sabbath must needs be from the beginning There is no record which makes mention of a week that doth not suppose the Sabbath to be a part of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Greeks is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrows which Theophilus Antiochenus says E. z. ad Autol. p. 91. All Men had knowledge of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sacred Oracles sometimes is put for a week the denomination of the whole being taken from the principal part Lev. 23.15 In the book entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is expressed That for many weeks the Seventh Day was celebrated as a day of rest The Chaldee Paraphrast upon the Title of Psalm 92. useth these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Song which the first Man sang on the Sabbath-day and upon the first verse of the Canticles the first Song Adam spake at the time when his sin was pardoned and the day of the Sabbath came and protected him Cain and Abel are said to bring their Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of days by which we must understand theh period of a year or a month or some other term there being no division of time so early as that into Weeeks and nothing here can be so well understood by the end of Days as the end of a Week which was the Sabbath Indeed it is objected That if the Sabbath was so early as hath been
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
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.
of Worship we may add Hearing Reading receiving the Sacraments The Liturgy joyns together the setting forth the Praise of God and the hearing his Word when we with holy reverence hearken to it we set forth the Praise of his Wisdom and Goodness which by our devout and serious attention we acknowledge to be sufficient and ready to instruct us He who reads the Scripture as the Word of the living God with an intention to be made wise unto Salvation by it doth thereby manifest his deep sence of the incomprehensible and profound understanding of the Author of it When Proselytes are admitted into the Church by Baptism and have the remission of their sins sealed unto them upon the terms of the new Covenant it is an evident indication of their humble resentments of the infinite goodness of God in granting an act of Amnesty and pardon after the violation of the first Covenant Their being baptised in the name of the Father Son and Holy Ghost is an expression of a reverential acknowledgment of and an entire devotion to the sacred and blessed Trinity The receiving the Symbols of the body and blood of our Lord imports a laudatory agnition of him It is not an empty remembrance which is intended but a solemn commemoration attended with the most emphatical expressions of Praise and Gratitude It is stiled a shewing forth in allusion to the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a declaration made in praise of the benignity of Heaven in procuring redemption from the Aegyptian servitude The Wine is stiled by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cup of Blessing and the Bread by Justin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bread of Thanksgiving These two Sacraments were not designed for the primitive times only but to continue to the last period of the World The reason of their continuance is common to all Ages we have now as much need to renounce our ghostly enemy profess our repentance promote sanctification be received into the Church commemorate the death of Christ renew our covenant gain a fuller Communion as they which lived in the first age And it is not now inexpedient that we should be taught by some visible signs our intellectual powers are in as much dependence upon sence as formerly Were the attainments of the present Age equal to the state of Paradise this way of instruction would not be disagreeable Eden was not without Two Sacramental Trees Their permanency is likewise ascertained to us by a Divine Revelation In the Commission to Baptise it is said I will be with you to the end of the world To interpret baptising nothing else but an initiating by Doctrine without Water and the end of the world the end of the age in which the Apostles lived is to offer too much violence to the Text. The proper Notion of Baptism includes Water We are not to depart from the proper signification of words and comply with a Metaphorical without a peremptory necessity The Context is so far from obliging us to this departure that on the contrary it holds forth a manifest discrimination betwixt baptising and initiating by Doctrine v. 19. v. 20. The first is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. v. 40. and there without controversie it signifies the last period of the world when the Angels shall sever the wicked from the just If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import the Age it must be remembred that the Jews divided the time from the Creation to the dissolution of all things into two Ages the first expiring at the coming of the Messias the second at the final period of the Universe and so I will be with you to the end of the age is as much as I will be with you to the end of the world The Age before the coming of the Messias cannot be understood he being in our nature when he spake these words therefore the age after must When the Apostle says as often as ye eat this bread and drink this cup ye shew forth the Lord's death till he come He evidently declares that the institution of the Supper is to continue till the last appearing of Jesus Christ There are but four comings of his usually spoken of The First in the Flesh when he assumed our nature the Second in the Spirit to sanctifie and rule his Church the Third in his vindicative Justice to destroy Jerusalem the Fourth in the last day to Judge the World The two first cannot be understood They were past when the Apostle wrote his Epistle The Messias was then come in the Flesh to all mankind In the Spirit at the solemn feast of Pentecost and in particular to the Corinthians they were sanctified in Christ Jesus 1 Ep. 1.2 But the coming which the Apostle aims at is future until I come Neither can we understand his coming to destroy Jerusalem For these words are inserted with a design to awake the Corinthians to a greater degree of circumspection in their preparations for the holy Communion intimating that it shall continue till Christ come to summon them before his Tribunal and judge them for their unworthy Approaches There was no summons of the Corinthians at the overthrow of Jerusalem and therefore the last coming must be understood These Acts which have been enumerated some in savour of the Mass would perswade us that sacrificing is to be added as a part of Divine Worship under the Gospel If this be so it must be warranted by some Divine Law and this must be either natural or positive Natural it is not as will be evident by the following considerations 1. A Sacrifice is an Oblation of some material thing unto God and in the offering destroyed The essential difference whereby it is distinguished from other Oblations is the destructive mutation This change cannot reasonably be esteemed an act of Worship but so far as it is an acknowledgment of some excellency appertaining to the Divine Nature as Sovereignty Wisdom Goodness c. In its self before it has an institution enstamped upon it it imports no such agnition Were we left to the conduct of natural light it would rather induce us to believe that the Godhead is dishonoured than worshipped by a dissolution of the creature in whose composure divine Power and Wisdom are eminently conspicuous 2. If the light of nature leads us to this practice it must be because it conduceth to the Honour of God and if so we being under an obligation to honour him in the superlative and most exalted degree the same reason will dictate that mankind the most excellent part of the visible Creation is to be singled out for this sacred purpose Nay that Abraham wanted not the warranty of a revelation for the offering up of Isaac but was sufficiently instructed by the light of Nature in that concernment
the Plague Embassadors were sent to Epidaurus to fetch Aesculapius Liv. Ep. l. 11. The Inhabitants of the Town being unwilling to lose their God while they were consulting what answer to return a Serpent of a stupendious bigness came of his own accord to the Roman Galley which the Embassadors judging to be Aesculapius without giving any further trouble sailed away with him to Rome paying in their passage such respects to him as are agreeable to the nature of a Deity Maximus Tyrius speaks of a Dragon five hundred foot long which the Indians worshiped Diss 38. After the fatal blow given to this infernal Spirit by the Messias some attempts were made amongst those who pretended to be in the number of his Disciples to renew this kind of Worship Epiphanius speaks of a sort of Hereticks stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which use to keep a Serpent in a chest At the celebration of their Mysteries he did come forth and wind himself about the Bread which was set upon the Table for that purpose The Bread consecrated by such circumflections they accounted their Eucharist converting the Table of the Lord into the Table of Devils To this Worship of the infernal Spirit we may add the Worship of the Stars For this we have evidence from one of the most antient Records now extant If I beheld the Sun when it shined or the Moon walking in brightness and my heart hath been secretly enticed and my mouth hath kissed my hand Job 31.26 27. These words are spoken by him who lived before the times of Moses The design of them is not to purge himself from the imputation of arrogancy when the Sun of prosperity shined upon him but from the crime of Idolatry which the generality of mankind was then infected with We have here the Object of their Worship the Sun to whom they use to Sacrifice Horses 2 Kings 23.11 Herodo◠The celerity of his diurnal motion made them believe that those swift animals would be an acceptable oblation We have also the Moon to whom they presented Cakes with her essigies enstamped upon them Jer. 7. v. 18. Here is likewise the mode of Worship namely Kissing the Hand Lucian Brisson de form l. 1. This Ceremony was commonly used by those who addressed themselves to the Stars with Divine Veneration These Luminaries being the most conspicuous parts of the Universe were very generally entertained as Deities Maimonides believes that many branches of the Law of Moses were designed to prevent the spreading of this Error This species of Idolatry had got some footing in the family of Laban Elias This p. 273. The Teraphin which Rachel stole were Images made on purpose to receive the influences of the celestial Powers We have a memorial of this Error in the golden Mice and Emerands which the Philistins sent along with the Ark. They believed the God of Israel to be a celestial Power and that he would fill those Images with such a benign virtue as would effectually remove the grief they were affected with These misapprehensions which so early prevailed about the Object of Divine Worship ought to make us the more cautelous in our inquiries about it What I have to say I will reduce to the following Propositions 1. There is a God who has made the World 2. In the Godhead are Three Persons 3. These Three Persons are One God 4. This One God is to be Worshipped 5. This One God is only to be Worshipped 1. There is a God who has made the World Tho' his Existence is supposed in a Discourse of Divine Worship yet the Atheism of the age in which we live makes it necessary to set it in as clear a light as possibly we can which I will endeavour to do First by considering the World in general Secondly in its particular parts First in General If there be no God which has given Being to it then it is eternal in respect of Matter and Form Or else the Matter is eternal and in process of Time did work it self into the present Form or else both Matter and Form did emerg and begin in time The World as it is now in respect of Matter and Form with all the changes and revolutions of it could not be eternal for then the springing and decay of Plants the generation and corruption of Animals the birth and death of Men must be eternal and if so then all these things were always simultaneous Death as early as Life Autumn as the Spring the decay of Plants as the growth and flourishing of them There is no inequality in respect of duration amongst those things that are eternal If this Hypothesis prevail the Sun Moon and Stars can no longer move for their revolutions that are past are either finite or infinite finite they cannot be if they be eternal for every finite number has a first and every first implies a beginning and that which has a beginning is not eternal if infinite then no addition can be made to them Infinity is uncapable of an increase According to this assertion it would be a greater wonder that the Sun should persist in his diurnal motion than that he should stand still in Joshua's days To this we may add that the most authentick Record extant gives us an account of the beginning of the World how it was made and who was the efficient cause of it The credit of the relation did so far gain upon the belief of the generality of Mankind Historians Poets Philosophers that it seems to be agreed amongst them that the World was made out of a rude Chaos and digested by a Divine Hand into that order which is visible to us The opinion of Aristotle bears no proportion to what is in the scale on the other side If the World was eternal how came it to pass that there is a remembrance but of five or six thousand years since the beginning when so many millions are past or how Arts and Sciences should not be brought to perfection long before the Epocha that is usually given to them If men did eternally exist nothing could have escaped their discovery by this time Their eternal studies must necessarily have conquered all difficulties and set the most concealed mysteries of nature in the clearest light If matter be eternal and in process of time did work it self into its present form this matter must be from eternity one entire body or else be divided into several parts If one it cannot be imagined how it should come to be broken into so many fragments as are necessary for the composition of the Universe It could not dissolve it self into particles for its unity being eternal must be natural and nothing but violence will make any thing depart from its own nature If the distinct particles were eternal they must be at rest or in motion If at rest there must be some eternal cause to disquiet them before the form of the World could be produced by
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
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
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