lf i[b porer PROPERT Y rites PRINEETGH REC, APBTBBY THEQLOGICLY. - SB Kr } cate Divsien, SCS ; Section 06 7 er if AN HISTORICAL AND PRACTICAL DISCOURSE THE SABBATH-DAY, WHEREIN — The Origin, and the End of its Institution ARE CONSIDERED; WITH DIRECTIONS TO -KEEP IT HOLY. ? Pa BY FRANCIS WEST, Preacher of the Gospel, : to 8 7 ¥ co HAIL’ Morn! mote4lissfuf*than creation’s light, When Jesus rose! accomplishing a work In man’s redemption, happier than his birth, Thee, sweeter Sabbath, may I rise to hail! To sing thy honours, and reprove a world Forgetful of its Saviour! O what pangs My secret thoughts have felt ;. the griefs to view Of slighted Sion; inthe Kallowed Rest ‘ Of Curisr dishonoured ! ~ Browne's Sunday Thoughts: Chester + Printed for the Author by F. Hemingway 3 AND SOLD BY W. BAYNES, NO. 54, PATERNOSTER-ROW, LONDON? AND BY E, BAYLEY, MACGLESFIELD, [Price Two Shillings and Three Pence in Board, 1805» PREFACE. True worthipers of God, in every age and nation, haye deem ed it their indifpenfible duty to keep Ais commandments and to’ walk in his paths. The great Head of the Church hath himfelf affured us, that “ not every one that faith unto him Lord! Lord! hall enter the kingdom of Heaven but he,’’ and he onlv, “ that doeth the will of his heavenly Father.’? The Apoftles of Jefus trod in their Mafter’s fteps ; for they alfo affirm, that his fervants we are, to whom we obey, They, therefore, who are defiring to” be accepted of Gop, will fudy to keep a confcience void of of= fence towards God and man+ convinced that fuch only will be received into glory, with that’ welcom® plaudit, ‘ ell done good and faithful Servant, enter thou inta thé joy of thy Lard’? The hearts of thofe lovers of God an‘ holinefs, muft neceffa~ rily be pained, when they hear the Grrat Name blafphemed, and fee the Hoty Sassatu fo frequently profaned. They de- fire the teraporal and fpiritual welfare of mankind—they with the happinefs of their King and Country. Such will doubly feel a powerful ftimulus, to exert their utmoft influence and abilities, to check incteafing vice, and perfuade their feliow-finners to ree verence the Name of God, and hallow sis facred day. And there- fore be inclined to treat-favourably, the following pages; defigned to prefs the importance of the Sabbath, and to judge candidly of an attempt, which, whatever may be its execution, has at Jeaft the merit of being well intended, The Doétrine of the Sabbath has been viewed in different points of light, and exhibited to the world in various drefs and afpeét, by many learned and pious Divines. Some have afferted that the firft mention of this day inthe book of Genefis, is only by way of fro/effs, or anticipation: others have believed the a‘tual inftitution of it i Paradife. Some have fuppofed the feventh day to have been kept by Adam, Abel, Noah, &c. adopt- ing the Jewish traditign that of the {even precepts, which they affirm ts have been given to Noah, one of them refpected the Sab- Wath, Some Onthe contrary have thought, that the coafecration az ( iw) : ; ef this day, was unknowh, before the Ifractites came oub of Egypt. Many have conjectured that the fourth com- mandment is merely ceremonial, others have been perfuaded, that it was wholly moral ; and others again believe it to be partly moral and paitly ceremonial. Some ate of opinion that the feventh day Sabbath is yet in force, and of perpetual obligation ; whilft others have deemed it abolifhed with the polity of the Jews, and an indeterminate one day “in Seven appointed in its ftead ; and the firft day of the week has been eleéted on account of the refurrection of Jefus, and is called the Lord's Day. And in fine, though the generality of writers doubt not but the inftitution of the, Lord's Day is Divine, yet fome have been found, who have afferted, it was inftituted by human authority, Amidft thefe di- vers options; it is apleafimg civcumftance, to find thefe authors unanimoufly agreeing in the duty, reafonablenefs, and propriety ; the Political, domeftic, fpiritual, and eternal advantages of de- voting one day in feven, to the fervice and glory of God, and te the reft and improvement of. man, ‘ When I began to make the following extraéts, I did not in- tend to make them public; my views were reftriéted to my own information and favisfaction on this fubject ; and though I now venture to offer them to the world, I do it for the fake of the poorer and more illiterate claffes of focicty. Thofe have neither i Money to purchafe, nur jei{ure to perufe, many voluminous works ---have therefore here ‘collected a yaricty of fentiments, in the. exact words of upwards of 200 wiiters. ; E had advanced confiderably in the colleétion andi arrange- ment of the following extraéts, and had placed the mofi exaé& reference at the foot of the page, when it appeared to me, that this was not the moft excellent method ; for, r. It would take up four or fix lines in every page, when I withed to give the reader afullpage., 2, It did not appear neceflary, as the quotation is given verbatim, 3, It was probable few of my readers would have it in their po wer to turn to the paffages to which I had re ferred. 4 It would have been unneceffarily troublefome to my printer, And 5, would have had the aes of ofte tion, gn the compiler, However, for the fatisfaction of the i ing Ves, and eS nt iE a (vy) and for the honour'of the work, I have followed the example of many eminent writers, as King, Doddriage, Cave, Saurin, &c. by placing this cloud of witneffes,—the works fiom which the extracts are made, altogether atthe commencement of the wok. To haye tranferibed all the ecelefiaitical canons, imperial de« crees, and different laws aud regulations of the feveral fynods, ‘councils, and parliaments, made in this and foreign nations, fince the fict eftablifhment of chriftianity, would have been a laborious and almoft endlefs work; what I have tanferibed, has coft me fome time and expence to colleét ; but if what is here offered, prove the leaft benefit to any in forwarding their holinefs and peace, I fhall account myfelf abundantly rewarded. _ Through the concifencfs of fome -writers, and the confufed mthod of others, I have found it impoflible always to avoid blending different pasts of the fubje&ts together in fome of the eéxtradts I have made; and if the reader be at all difpofed to blame any defect in the arrangements of the extracts, let him recollect that a publication intended to convey the fentiments, fometimes difcordant, of different writers, can never be fubjected to that clear lucid method, which a fingle writer may adopt, when he efigns only to convey his own opinion on the fubje&. This, the writer hopes, will -be a fufficient apology to the friendly reader, fince he has endeavoured, as far as poffible, to arrange his gnotations methodically. At the end of the work Ihave given a Chronological Lift of the Authors, fo fat as I have been able to obtain information, fat- tering myfelf that inquifitive readers will find in it entertainment ~ and inftruction. Should the publi¢ fe far approve and encourage this attempt, as ever to call fora fecond edition, the compiler will account him= felf bound to mike every improvement in his power, tending to general utility. That the Great Head of the Church, and Lord of the Sabbath Day, may fanétion this labour of love, and i¢ndgr it advantageous to the reader, is the prayer of ; ra FRANCIS WEST. CurstenyApril 9, 1805. : f ae (a) A Lift of feveral of the Books confulted, and from which the following Extraéts are taken. Coke’s Commentary on the Holy Bible, Bofluet’s Univerfal Hiftory. Buck’s Theological Dictionary. Jofephus’ Works 5 Shuckford’s Connefion of Sacred and Profane Hiflory. Brett’s General Hiflory of the World. Bunting’s Travels of the Patriarchs, Prophets, &c. Stackhoufe’s Hiflory of the Bible. 4 Bryant’s Obfervations on the Plagues of Egypt. } Stackhoufe’s Body of Divinity ‘ . Brown’s (J.) ‘Didionary of the Bible. Brown’s (C.) Hiflory and Dofirine of the New Teftament. Wo0d’s (J.) Difionary of the Bible. : Button’s Dictionary of the Bible. Hopkins on the Ten Commandments, by Welleys Taylor’s Holy Living—and Holy Dying. Greenham’s Catechifm: Title laft. f Shuckford on the Creation and Fall of Man. Henry’s Expofition of the Holy Bible. Watv’s Holinefs of Times,{Sermons, Evangelical Difcourfe, Trufler’s Chronology. Loridano’s Life of Adam, by Murray Ubher’s Bedy of Divinity. Brown's (M.) Sunday Thoughts, Bayley’s Prattice of Piety. Warren’s Jewith Sabbath antiquated, and Lord’s Day in- ftituted by Divine Authority. : Anonymous I, on ‘the Six Days of Creation, Univerfal Hiflory, B.1, Ch, 1. Britifh Apollo. Worthington’s Eflay on Man’s Redemption. Chamber’s Diflionary of Arts and Sciences, Sympfon’s (Dr.) Uniyerfal Prayer Book, ‘Well’s (Dr.) Divine Laws%and Covenants. ; Pyle’s Paraphrafe and Notes on the Old Teflament, | Fither ~ ” ” ) ’ ( vu Fifher’s Weflminfler Aflembly’s Catechifm, Gurnall’s: Chriflian in Complete Armour. Orton’s Six Difcourfes on the Lord's Day. Wake’s Commentary on the Church Catechifin. Strauchius’ Chronology, by Sault. Dodd's Commentary on the Holy Bible. Kennedy's Aftromonical. Chronology of the Worlds Calcou on the Deluge. Ellwood’s Sacred Hillory.. Clatke’s Life of Chrift. Doddridge’s Le€tures. : Trapp’s Commentary on the New Teflament. Grouus’ Truth of the Chriflian Religion, by J. Clarke. Gregory’s Morality of the Sabbath. Cave’s Primitive Chriftianity. Burder’s Village Sermons. Wartlon’s Apology for the Bible. Scott’s Vindication of the Holy Scriptures. Boden’s Illuftration of the Holy Bible, Harrifon’s Bible. Howell’s Praétical Difcourfe on the Lord’s Day, Gill's Body of Divinity, Harrifon’s Expofition on the Church Catechifm. Pickering’s Cafes of Confcience. Bury’s Guide to Glory. New Whole Duty of Man.. Flavel’s Works, Brown’s Effay on the]Affembly’s Catechifm. Scott’s Effays on Religious Subjects. Homilies of the Ch. of Eng.—Time and Place of Prayer. Well’s (J.) Praétical Sabbatarian. Godwyn’s Mofes and Aaron Stackhoufe’s Defence of the Chriftian Religion. Collyer’s Sacred Interpreter, : Clarke’s (Dr.) Expofition en the Church Catechi(m,. Welt on the Refurreétion of Chrift.- ; King’s Hiftory of the Apoftles’ Creed. Reader's (T.) Remarke on the Revelation. Whitby’s Paraprafe and Noteson the New Teflament. Stanhope ( viti ) . Stanhope on the’ Epiftles and Gofpel of the Church of Eng: Burkist’s Expofition on the New Teftament. King’s Enquiry into the Do€trine’and \Difcipline of the ~ Primitive Church. Wyat’s Holy Hiftory of the’Feafls and Fafls. Addifon’s Evidences of the Chriflian Religion, Anonymous II, Confiderations and Prayers. Methodift Magazines, Hill’s Prefent for your Neighbour. Hervey on Sunday Vifits. Bafnage’s Hiftory of the Jews, Ball’s Treatife on the Chriftian Religion. Bifhop of Glouceftér on the Church Catechifins Lamy’s Apparatus Biblicus. Warren’s Self Examinant. Baxter’s Chriftian Direétory. Alleine’s Letters to his Church at Taunton. - Hammond’s Praftical Catechifm. Saurin’s Sermons. Martin’s Philological Library. Wefley’s Chriftian Library, Vol. xxx. Gouge’s Chriflian Houfefholder, Ruffel’s Seven Sermons.: Addifon’s Dr. Prefent State of the Jews. Neal’s Hiftory of the Puritans. Berrington on the Mofaic Creation. Parker’s Notes on the Holy Bible. Hildrop’s Hufband’s Spirituat Companion. Sturm’s ‘Refleétions, by A. Clarke. Stittingfleet’s Duties and Rights of the Clergy. Beveridge’s Body of Divinity. Fleming's Fourth Commandment Abrogated by the Gofpel. % Welley’s Notes om the New Taflament. Lewis’s Antiquities of the Hebrew Repulic. Fleming’s Law of the Sabbath. é Simpfon’s Key to the Prophecies. Holloway’s Originals, Phyfical and Theological, Vol. 2. Horneck’s Belt Exercife. * Divine Judgments Exemplified, «. q ; Siffon’s (ie) Siffon’s Commentary on the Bible, Stanley’s Hiflory of Philofophy. ; Parkhurft’s Hebrew and Englifh Lexicon. Ainfworth’s Annotations on the five Books of Mofes, Willifon’s San@ification of the Sabbath. Beard’s Theatre of God’s Judgments. Beaufobre and L’Enfant’s Introd. to the Holy Scriptures Wake’s Genuine Epiflle of the Fathers. Echard’s Ecclefiaftical Hiflory, Vol. I. M‘Ewen’s Effays, Doétrinal and Praétical. Michaels’s Introduftory Leftures to the New Teflament.. Hildrop on the Brute Creation. Profior’s DiGionary of Arts and Sciences, Chriftian Obferver. Scragg’s Beauties of Sentiment. Wilkins’s Principles of Natural Religion, Well’s Dr. Chronology. Articles, Canons, Conflitutions, &c. of the Ch. of Eng. Johnfon’s Clergyman’s Vade Mecum. Jenkin’s Reafonablenefs and Cert, of the Chrift, Religions. Derham’s Phy fico Theology. r N. Clarke’s Body of Divinity. Newcome’s Catechatical Sermons, Limborch’s Body of Divinity. Morer’s Dialogues on the Sabbath. Hamilton’s Life of J- Bonnell, Efq.. Wilkes’s Hiflory of the State of Man, with Regard te R&ligion and Morals. Dod and Cleaver on the Ten Commandments, Anmer’s Differt. on the Weekly Fedlival. Cleaver on the Morality of the Law. J-S’s Patriarchal Sabbath. Allix’s Refle@ion upon the Books of the Holy Scripture. Tong’s Life of M. Henry. Prideaux’s Conneétion of the Hiftory of the Jews, &c. Hale’s Contemplations Moral and Divines Ames’s Marrow of Sacred Divinity Mede’s Works—Sermon on Ezek. XX, 12. Pingham’s Antiquities of the Chriftian Church, f Baxter’s ( x’) Baxter’s Divine Appointment of the Lord’s Day. Fletcher’s Gen, Plan of the Sunday Schools in Madeley. Doolittles’s Body of Divinity. Leigh’s Body of Divinity. Eufebius’s Ecclefiaflical Hiftory. Burn’s Ecclefiaflical Law, Watfon’s Bp, Theological Traéts. © Calvin’s Chriftian Inttitutes. 'T. Watfon’s Body of Divanity. Calinet’s Di€tionary. Huut’s Effay, for explaining Scripture Revelation.s Calcott’s Thoughts Moral and Divine, on various Subj. F Porteus’s Sermons on various Subjetts—Sermon g. Steele’s Antidote againft Diftratiion. _—-— 7 Thofe who wifh to fée more on this Subjeél may confulte Dr. Wright on the Sabbath. Dr. Kenncott’s Differtations, Sermons and Dial. on the Sabs Dr. Chandler’s ‘wo Difcourfes on the Sabbath. Dr. Jennings’ Jewith Antiquities, Vol, IL Dr. Heylin’s Hiftory of the Sabbath. Hallett on Scripture, Vols. 1. and ILI,, Dr. Barrow’s Works, Vol. 1. Dr. Owen on the Sabbath. Bp. Ironfides on the Sabbath. Sprint on the Sabbath, Jr. Twifs on the Morality of the fourth Commandiritat. Humphries’s Lord’s Day Entertainment for Families. Bp. White on the Sabbath. G. Walker’s Vindication of the Sabbath. Widley’s Trearife of the Sabbath. Byficld’s Doétrine-of the Sabbath Vindicated. Fenner on the Sabbath. Bernard’s Mofaic Sabbath, Dr. Hakewell’s Difcourfe on the Inflitution, Dignity and End of the Lord's Day, QUT- Te POAIO OPO I. Some Hiftorical Obfervations on the Sabbath Day (How long Adam ftood in Innocence) - Firft—Of the Patriarchal Sabbath =~ - - 1. The Original Jnflitution of it - - 2. The Patriarchal Od/ervation of it - Secondly,—Of the Jewifh Sabbath - = - 1. That the Jews obferved the Sab. Day ae fore the Law was given on Mount Sinaz z. On the fuppofed Change of the Day 3e On the Morality of the Law of the Sab. Thirdly.—Of the Chriftian Sabbath - - - (How long Chrift lay in the Grave) - 1. In the Days of Chrift and his Apoftles z. In the firft Ages of Chriftianity - 3. In after Ages tothe prefent Time - Fourthly —Of the Eternal Sabbath. - - IL. Some Direétions how to keep the Sab. Day Holy Firft.—Negatively: or what Works are Forbidden 1. Weare not to fpend it in fervile Works, or Bufinefs of our Calling - - = z. Weare not to Travel on woul, ata or Pleafure - = 3. We are not to trade, bey or fell 0 on this facred Day - - . - 2 4, Weare not to gather Fuel, or kindle a Fire, to forward Work, on this Day - = 5» Weare not to fpend it in needlefs Vifits, or idle Recreations - - - 134 144 145 Secondly, (@ xn) Setondly,—Pofitively: or what Works are Commanded 147 1. Works of Piety towards God - 150 z. Works of Charity towards Man ~ 156 3. Works of Mercy towards the brute Cre- ation = - - - - - 161 4. Works of Neceffty in peculiar Circum- flances - - 163 IlI, The Judgments of God on Sabbath Breakers, and his Bleffings on thofe who keep Holy the Sabbath Day - - - - += 165 1. The Judgments of God on Sabbath Breakers ib. 2. The Bleflings of God on Sabbath Keepers 184 IMPROVEMENT AND APPLICATION. Improvement - ~ ss - es - 183 Application -- =~ = - = < - 192 Chronological Lift of Authors - = = 195 h, P : for ee. > ere es hi 4 - Paw 7 ‘ sey . ee ; ERRATA | oe : PAGE 16, line 24, 1ead Exod xii-- xix, # 18, 71, r years ft 9, 125) 7 lives.” 20, / 15, rcreation:'' /21. “as it #24, 115, 7 feduétion.”? # 33, / 28, r * Some p48 tl 23, rthiny £57, 713% dele I thall clofe, &e. # 78. /3, r Holy Ghoft, #79, 1 435 7 fief l 14, 1 fecond 122, 1 “Upon ft 80, / 20, r precept?’ p 83; 718, r needs / $8, / 33, r but asa / 89, 17,17 from the Jews, / 34, day of worthip / 91, / 37) 7 Lord’s day.’’ / 38, r “ Now p tor, 120, 74 Cor. xvi, 2. 117, 112, 7 Richardfon; ft 121, 16, r parochial and national # 123, /28, r of the Gofpel / 129, / 34, - r Sabbath,” # 133, /8, 7 13.” p 135, / 8, r that.” Tir, r works 140, f 3, add Dod and Cleaver, | 22, r carters fp 1g, / Soar worldly # 142, 126, ,r fitter p 149, / 20, 7 “ Different /¢ 1§0, / 242 “> fit #152, 136, r prayern——=ft 154, / 24, 7 of piety; 1555! ty r“The f 156, / 38, r John v. 8, 9. £ 162, 111, risa / 166, ¢ 22, rdays, /3t, rof that #171, / 12, 7 to the #179, / 3, © confeffed f 183, /38, isto be # 201, / 24,7 Lapide, Cornelius: »., for f 103, 104, 7 203, 204 . N.B. Errors in the Names are correéted in the Lift. REC, NOV 1880 ; THE SABRATHR AY 1,0 GLOLL SeumnEstc™ vivre EXOD. xx. 8. REMEMBER THE SABBATH-DAY TO KEEP IT HOLY. N the year of the world 2513, 858 years after the flood, 430 after the call of Abraham, 215 after Jacob and his family went into Egypt, and 1491 be- fore Christ; on the 15th day of the month Adis, or Nisan, which was the first sacred, and the seventh ci- vil month in the Jewish year; early in the morning, Moses, in the 30th year of his life, with upwards of 600,000 Israelites, (Exod xii. 37, 38.) departed out of the land of Egypt; which zery day completed the 430th year after Adraham left his father’s house, Exod, xii. 41. On the preceding day, Moses had gathered together the children of Israel from the distant parts of the land of Goshen, to a city called Ramases, which ap- pears to have been the place of their principal resi- dence or general rendezvous ; which city, with Pr- thom, the children of Israel had built, Exod. i. 11.— Os Shaw thinks that Ramases stood where Cairo is now uilt. From thence they marched by Letopolis, a place at that time deserted, but where Bady/on was built after- B wards; — ( 14) wards; till they came,to Succoth, Exod. xii. 37. Numb. xxxiii. 5. Gen. xxxiii. 17. This journey was, according to Mr. Sunting, eight miles; but Dr, Shuckford and Mr. Stackhouse say, ten or twelve miles. From thence they marched to Etham. This town, says Dr. Shuckford, was near the border of the wilder- ness of Arabia, Were they encamped a few days. Meanwhile the king of Egypt, being informed that the Israelites, instead of returning to his dominions, were attempting their escape into the Desarts of Arabia, by the cape of the Red Sea, speedily mustered up an army, which consisted, says Josephus, of G00 chariots, 50,000 horse, and 200,000 foot, all armed. From thence they journied to Pihahiroth. ‘This was a valley between two exce@ding high mountains, or rather ridges of mountains: see Dr. Coke on Exod, xiv. 2. Mr. Bryant says, “* And when they had halted, they were to have the sea on one haud, and Migdol. (the castle, or garrison) on the other, and over against them was Baal-zephon, on the opposite side of the sea,”’ From thence they marched through the Red Sea, to the wilderness of Shur. Dr. Shuckford remarks, that the adjacent places, Migdol, Pihahiroth, and Baa/- zephon, direct us whereabouts the Israelites passed over this sea, not above six miles from the land’s end, where the sea is about three or four miles over, Mr. Niebuhr, an excellent Danish traveller, says it was about twelve English miles. Le Clere asserts, that it was not above two miles broad. Mr. Stach= house supposes it to be much about two leagues, six miles. But, says he, both geographers and travellers mightily differ in their computations. One affirms that the sea is six leagues wide in this place, another makes it but 15 stadia or furlongs; one says it is narrow and long like a river, and another allows it but the breadth of one league, Tievenot makes it eight or nine miles in breadth, and tells us that the place where the Israelites came out of the sea is at present ee > { 15 ) present called Corondel, “oyage de Levant. But Aw dricomius will have it to be no more than six.’” After Moses and the Israelites had joined in a song of praise to God for their unexpected and miraculous deliverance, they marched to thé wilderness of Siur. Shur was a city of Aratia, on the north-east side of the Red Sea, and gave name tu the adjacent part of the desart. Here they wandered about for three days insearch of water. At last they found some at Ma- rah; but it was so Sitter that. they could not drink of it, till Moses, by divine direction, cast in a piece of wood, and made it sweet. From Marah they trayelled to Elim., Here they found twelve wells of water, ed seventy palm trees : which, says Mr. Brown, might be typical embiems of the twelve apostles and seventy disciples, sent forth by our Saviour. Dr. Shaw says the wells are decreased to nine, but the palm trees are increased to about two thousand. Mr, Bryant tells us, the fountains remain precisely the same, in number, and that the palm trees are not extinct; but on the contrary, are multiplied. From Elim they travelled to the Red Sea, south of the place they had crossed, says Dr. Coke. Perhaps, says Dr. Shuckford, to the very place where they came over out of Egypt. From thence they went into the wilderness of Sin, on the 15th day of the second month, exaetly amonth after their leaving Egypt. Here they received quails for their meat, and manna for their bread. From Sin they marched to Dophkah, and from thence to Alush, but nothing extraordinary happened in ei- ther of these places. Their next remove was to Rephidim. They were here distressed for want of water. Moses, at the command of God, smote the rock, and water gushed forth in abundance. The most learned Archbishop Usher remarks, that the rock out of which Moses thus ep) thus miraculously produced the water, followed the Israelites through the wilderness. Tertullian is said to have been of the same opinion. The Jewish Rabbins were fond of it: the learned prelate says ex- pressly, that the Rock which Moses smote, followed them. But some other writers soften the prodigy, and assert, that the water from the rock became a river, and was made to follow after the camp, where the Israelites journied, until they came to Kadesh. While they were at Replidim, they were attacked by the Amalekites; but the Lord gave them the victory. From thence they removed to the wilderness of Sinai. Sinai was an exceeding high mountain in Arabia the Rocky, and is about 260 miles eastward of Catro in Egypt, according to Brown and Wood; and Bunting says, it is 120 miles south of Jerusalem. This mountain is of a smal] extent, but is very high, and hath two tops, the western of which is called Hored, and the eastern, which is a third higher, is properly ealled Sina. Sinai is a famous mountain of continued ( 26) continued in Paradise for such a number of days, we cannot well avoid supposing, that they had know- 1 edge of each other, as indeed the ancient Jews con- clude they had, in obedience to the command above mentioned ; and therefore we may as well suppose they continued there near seven montis: And this, in- deed, seems to have been the case. ddam knew his wife, and she conceived; but some time before the term of her pregnancy was fulfilled, she was tempted to eat of the forbidden fruit. And perhaps the con-' dition she was in might have the more excited her longing for it; when she saw that the tree was good for food, and that it was a desive to the eyes {as it is in the margin of our bibles) and a tree most desirable to make one wise, which is the full import of the participle nechmad, Gen. iii. 6. than which, what can be a stronger description of a woman in a longing condi- tion.’’ I return now to make the proposed Observations on the Sabbath-day, And First, Of the Patriarchal Sabbath. 1, The original Institution of it, ‘Gen, ii 2, 3. Heb. iv, 3, 4. God gave this Sabbath to Adam in a state of inno- _eence: On the seventh day God ended. The version of the LXX. in agreement with the Samaritan code and Syriac,-reads here, on the sith day; which Houdigant greatly approves, and observes, that Moses him- self teaches us this is the true reading in Exod, xx, 11. xxxi. 17. to which Mr. Locke agrees. Rested.: the word ishbeth is not opposed to weariness, but to work or action. See Dr. Dodd and Dr. Coke on Gen. ii. 2, 3. on which text Mr. Sisson says, ‘© God appointed it to be a day of solemn thanks- giving and public joy. Jt has been a question, whe- ther any sabbath was observed before the promulga- tion of the law on Mount Sinai. But the most judi- cious commentators agree, that Adan and Eve con- stantly observed the seventh day, and spent it more peculiarly — ( 27} uljarly in the service of their Almighty Creator ; st te first Sabbath, which PAilo calls the birth~ day of the world, was celebrated in Paradise itself.”” << The sabbath, says Mr. Chamders, was appointed from the beginning by God himself, and by him it was set apart for the commemoration of the great work of the creation.” «* Whilst all these things were perfectly good, says Dr, Sympson, and before sin entered into the world, this was the appointment of our Maker, that the se- yenth part of our time should be his.’’ ‘* God's sanctifying the seventh day, says Dr. Wells, can in reason be understood only of his ap- pointing or expressly commanding the seventh day to be sanctified or kept holy.’” «* And in order to preserve the memory, and make the stronger and more dutiful impression of this great work on the mind of man, for whose sake it was bountifully prepared, it pleased God to appoint every seventh day to be set apart amd observed by him and all his posterity, as a religious commemoration of it, with meditations, prayers and praise becoming a rea~ sonable creature, so nearly related to, and so encom- passed with the blessings of his good Creator.’’-—- Pyle, on Gen. ii. 2. Gen. ii. ‘* We have here, says Mr. Henry, 1. The settlement of the kingdom of Nature, in God’s resting from the works of creation, ver. 1,2. 2. The com- mencement of the kingdom of grace, in the sanctifi- cation of the Sabbath-day. ver. 3. He rested on that day} and took a complacency in his creatures, and then sanctified it, and appointed us to rest on that day, and take a complacency ‘in the Creator, and Ais rest is in the fourth commandment made a reason for ours after six days Jabour. Obs. 1. That the solemn observation of one day in seven, asa day of holy rest, and holy work, to God’s honour, is the indis- pa duty of all to whom God has revealed his oly Sabbaths. 2. That the way of sabbath sanc- % C2 tification, ’ (23) tification is the good old way, Jer. yi. 16. Sabbaths are as ancient as the world, and 1 see no reason to doubt that the Sabbath, being now: instituted in innocency, was religiously observed by the people of God throughout the patriarchal age. 3. That the Sab- bath of the Lord is truly honourable, and we have reason to hondur it; honour it for the sake of its an- tiquity, its great author, and the sanctification of the first Sabbath by the holy God himself, and in obe« dience to him, by our first parents in innocency. 4, The Sabbath-day is a. dlessed day, for ‘God blessed it, and that which he blesses is blessed indeed. God hath put an honour upon it, hath appointed us on that day to bless him, and hath promised on that day to meet and bless'us. 5. That theSabbath-day isa Aoly day ; for God hath sanctified it. He hath separated and distinguished it from the rest of the days of the week, he hath consecrated it, and set it apart to him- self, and his own service and honour.’’. «* We are told before man’s fall, or any word about it, says Mr. Willison, that God blessed the se- venth day, and sanctified it, because in it he rested from all his work. Now the scripture notion of sanctifying any thing, is to separate and set it apart from common to sacred uses and purposes. And so it is plain from this text, that God from the begin- ning of the world, did sanctify and set apart one day in seyen to be observed by all mankind, as a day of sacred rest, a day solemnly consecrated to his wor- ship and service.’” ’ “ Now had six days finished their rounds, says Mr. M’Ewen; the heavens and the earth, and all their hosts, had underwent the last retouches of their Creator’s hand, He, from his high and holy place, reviewing, with delight, his recent w orks, as yet un= stained by sin, pronounced them all very good, And he vested on the seventh day from all his work which he hai made. And God blessed,” Fe. « This ( 29 } « This command, says a pious writer, to set apart the seventh day for sacred purposes, was given to man in his primeval purity. Shall. the mercies of creation require a frequently returning day for their celebration ; and shall not those of redemption, in addition, call for an equal attention.” : ‘* In whatever pointof view we contemplate it, the Sabbath was instituted when mankind stood the least in need of that institution. Was the Sabbath de- signed to be a day of rest? It was instituted when the Jabour of our first parents was merely to keep and dress the garden of den. Was it designed to bea season of instruction? The law of God was then writ- ten upon the heart of man. He was made after the image of God in righteousness. and true holiness. Was it designed to call off the mind from the anxiety of worldly cares? Our first parents had nothing to distract their minds ; they saw God in all his works ; they walked in innocence and were not ashamed, Was it a day appointed for more immediate commu- nion with God, in the exercise of holy worship? The pious pair enjoyed a perpetual communion with God; they approached him without fear, and served him with the profoundest reverence.’’ Christian Od- Server. «¢ The usual course observed by all nations to pre- serve the memory of tip ss most remarkable, says Bishop Wilkins, which might otherwise in tract of time be forgotten, especially among such as are not acquainted with letters, hath been by some practical institution, as by appointing some festical for the com- Memoration of such things. And thus hath it been in the present case. The Sabbath (as. Moses ex- pressly tells us) was instituted for this very purpose, to keep up the memory of the Creation. And though perhaps it may be difficult to prove, that this day hath upon this account been observed by any othe: nation, but that of tue Juss yet the division o time by weeks, hath been universally observed j C3 ti (30°) the world, not only among the civilized, but likewise among the most dardarous nations. And’ there being no foundation in nature for this kind of distribution of days, it must therefore depend on some ancient general ¢radition, the original whereof, together with the particular reason of it, is preserved in the most aiicient of all other histories, viz, that of Moses.’’ Dr. Fenkins is 30 firmly established in belief that the institution of the Sabbath took place on the first seventh day of the world, that he brings it to prove that God Was six days in creating the universe; in Opposition to some who conjecture that he created it in less time. ' Tertullian represents it a current doctrine among the Jews, that God from the beginning sanctified the Sabbath-day by resting from his works. Augustine says the same thing ; to the same sense are the words of R. Juda, R. Solomon, Jorchi, Simpson, Aben ¥Ezra, D. Kimchi, Manasseh Ben Israel, Philo, Jo- sephus, Theophilus Antiochenus, Cyprian, Lactantius Athanatius, Gregory Nysson, Chrysostom, Theodo- ret, Origen, Alex. Hales, Cor.a Lapide. And among these, the remark of Zanchy is not to be omitted : “ the word rememder, says he, points backwards to the generations foregoing, and. puts them in mind, that this precept sets forth new duty, but what was observed ever since the making of the world.”’--- Morer. E Gen. it, 3. On which text St. Chrysostom says, ‘* He sanctified ¢ what means that word, he sanctified ? He separated it; therefore the divine scripture, teach= ing us the cause why he sanctified it, addeth, be- cause onit he rested from all his labours.” The learned Archbishop Usher, on the text, says, « To sanctify a Sabbath, is either to keep it holy, or to make it holy ; and seeing God cannot keep any day more holy than another, the meaning must be, he made it holy, which is as much as to command the keeping it holy.” «The ( 31) « The blessing of the Sabbath, says Mr. Colom, was nothing else but a solemn consecration, whereby God claims to himself the studies and employments of menon the seyenth day (whether the last or the first of the week). For on it God rested, and that he blessed this rest, or he dedicated every seventh day to holy rest; and thus eryounded is this text by the most fa~ mous writers of our own and foreign nations; thus Zuinglius, Funius, Tremetius, Ursinus, Piscator, Pardus, Daneeus, Bullinger, Here several of the fathers, and some of the Jewish doctors, ris Mr. Clarke, have asserted ‘ the (, 38 ) the affirmative; and Manasseh Ben Israel in particular, assures us, that, according to the traditions of the an- cients, Adrakam and his posterity having preserved the memory of the creation, they observed the Sabbath also in memory thereof. Some Raddins inform us, that Joseph observed the Sabbath in Egypt. There are some who believe that od observed the Sabbath Day ; becatise at the end of seven days, he offered a sacrifice to the Lord for his children.’? § tr. S, Berington has filled many pages to prove, against Mon, Jurteu, that ‘* God gave the Sabbath to Adam, and that he and his descendants observed it.’” Gen. iv, 3. In process of time, Probably, at the end of the days of the week, upon the seventh day of the week, Saturday, which then was the Sabbath Day, which before this time, was blessed and sanctified. Parker. Mr. Stackhouse says, ** Nor was there any necessity for a standing revelation then, when the longevity of mankind (for Adam himself lived 930 years, with whom Methuselah wa3 contemporary 243, and with him Noah G00, and Shem 100 years) gave a better sanction to Tradition.” *¢ The observation of the Sabbath began with the world, says Mr. Proctor; for God having entployed six days in its creation, appointed the seventh, as a day of rest to be observed by man, in commemoration of that great work.’” Dr. Ficld professeth, «* That to any one who knows the story of the creation, it is evident by the light of nature, that one day in seven is to be consecrated to God’s seryice and worship.’’ ** It is agreed on all hands, that Ketz, the word used in Gen, iv, 3. A? the end of days, signifies a pre- cise, fixt, and certain end, ¢* Whereupon, saith Fagius, J am altogether pleased with this opinion, that this text be understaod to speak of a certain and stated time of divine worship.’? The learned indeed dispute what stated tine ishere meant, annual, monthly, or stair ; ut eS ee eee ( 39 ) but that a stated dime for religious assemblies is here me int, is, L think, consented to by all, at least, by silcvee. Gen. i, 14. God created the two great luminaries to be (Lemognadim) for appointed seasons of holy assemblies : ad statas solemnitates ; let them be for stated solemnities ; that being the proper signification of the Hebrew word, in the opinion of some Hedrew doctors, who therefore put this sense upon Psalm civ. 19, ‘© These set and appointed patriarchal times for ublic worship, were weekly. lor the proof of this, tit be observed, that the computation of time, by weeks is common to all ages, for it was in use in the patriarchal agé, long before Moses, as is manifest from the speech of Laban to Jacob. Gen. xxix. 27.’? Here, J. S. proves at large, that her week wasa week of sever days; and then adds, ** They that are for this inter= pretation, are the cream of critics, who for illustra- tion, alledge that parallel text, Judges xiv. 12, 15,17. concerning Sampson’s nuptial feast of seven days, as the custom of those eastern countries. See Munster, Vata» blus, Grotius, Lyra, Estius, Junias and Trem. Syriac, Aben Ezra, David Kimchi, Jerome, Ainswarth, Cornel a Lapide, Bonfrerius, Malcenda, Menochus, and Paul Fagius in his Collection of Translations.’ Patriare. Sab. Dr, Watts says, ** It is very probable that the pious patriarchs, in the beginning of the world, actually kept this seventh day, though there be no plain and Particular account of it, in so brief a history as that of Moses. I would add, says he, That even in very ancient times, there was a knowledge of the sacred hess of one day in seyen, among the Heathens, who would not borrow their religion from the Jews, whom they hated, and would never knowingly reverence any of their ceremonies; and therefore, these heathen hotices of it, and reeards to it, must be originally des rived from some more ancient tradition of the divine Institution of it, See the instances hereof, in Dr. Owen on the Sabbath, p. 74, &c, Days and nights, D2 lunar (acy tunar months and solar years, are distinctions of na- ture; and therefore, are in the general appearance and succession of them, evident to all men by the sun, moon, and stars; but how the weekly period of just seven days should make its entrance, can hardly be weil accounted for, but by this tradition of a Sabbath, ‘The ancient Chaldeans had this distinction of seven days; Gen. xxix. 27. And the Philistines had seven days festival at a wedding; Judges xiv. 12, 15, 17. But the instances cited out of the Heathen writers, viz. Homer, Hesiod, Callimachus, &c. concerning their — days divided by sevens, are much plainer, as well. concerning the sacredness ofa erent day.’” Mr. Trapp asserts, that ‘** Not Hebrews only, but Greeks and Barbarians tested from work on the seventh day: witness Josephus, Clemens Aleaandrinus, and Eu= sebius.”? ; «* As to the times when those ancients usually paid. their devotions, says Mr. Clarke, since order is more- especially necessary in actions of religion, we cannot think that the church were left at uncertainty in a matter of such importance, when we find that the miost unpolished Heathens had times set apart for the worship of their gods. We may add, says he, the testimonies of Philo, Josephus, Aristobulus, Tibullus, Lu- cian, and Clemens Alexapdninus, who all seem to con- firm the same opinion.”’ Philo says, ‘* That the Sabbath is not a festival pe- culiar to any one people or country, but is common to all the world; and that it may be named the gene- ral and public feast, or the feast of the nativity of the world.’’ Fosephus advances, ‘* That there is no city either of Greeks or Barbarians, or any other nation, where the religion of the Sabbath was not known.’”’ Aristobulus quotes Homer and Hesiod, who speak of” the seventh day, as of a day that is sacred and ve- nerable, : Trbullus, (| 48 Biullus, speaking of the feasts that were observed by the Roman women, alludes to the holy seventh day of the Jews. * Lucian informs us, That the boys of his time, kept holiday on the seventh day. Clemens Alexandrinus speaks of the Sabbath in the same terms as Aristodulus just how quoted, and to the testimonies of Homer and Hesiod, adds that of Callima- chus, who also celebrates the seventh day. And the learned Grotius, quoting most of the authors here in- troduced observes, That the memory of the creation’s being performed within seven days, was preserved, not only among the Greeks and Italians, but also by the Celts and Indians, who all of them divided their times into weeks. For this, he quotes Philostratus, Dion Cassius, and Fustin Martyr ; also some ancient names of the days, as preserved by Scaliger in an an« cient oracle, and in some verses: of Orpleus.’? ‘© Nor can I think it an observation of small im- portance in the present case, says Mr. Orton, That in almost every nation of the earth which we read of in ancient or modern history, their time was divided by weeks. Now there appears to be no natural rea- son for this. The sun and moon by their revolutions, measure out days, months, and years, but not weeks. There hath also been a considerable difference among ancient nations, about.the length of their months and years; and different nations have had them of diffe- rent lengths’; but all their weeks have been exactly of seven days.’’ Foltaire, in his History of the Chinese, remarks, ‘* That like as they divided the sun’s annual course Into 365 parts, and one quarter, they had a confused idea of the procession of the equinoxes and the sel- stices; and what is more remarkable, they divided the months into seven days.’’ And, speaking of the Brachmans in the Indies, he says, * The sun’s course was divided into twelve parts, from time immemorial. Their weeks always consisted of seyen days: Sunday D 3 they ( 42 ) they denominated Metradinam.’? Voltaire deli¢ers it as his opinion, ‘That these people were more ancient than the Egyptians. : “Mr. Gregory is of opinion, That the Heathen could not derive their notion of the Sabbath from the law of Moses, because the Hebrew language was then un- known, nor was it then translated ; and because the Hebrews, proud of their mysteries, would never com= municate them to the nations they hated and despised. ** Tt remains then, says he, that the notices of the seventh day among the Heathen, came to them origi-+ nally from the patriarchs: For we cannot but think, that the sons of Japhet and Ham were as well ac- quainted with the practice of their fathers, as the sons of Shem: That Ishmael and Esau knew the ob- servances of Adrahum and Isaac, as well as Isaac and Jacob: and if so, what principles they had received from their several progenitors, were handed down by traditions unto their succeeding generations.’’ ‘* We find, from time immemorial, says the learned President Goguet, the use of this period among all na- tions without any variation in the form of it. The {sraelites, Assyrians, Egyptians, Indians, Arabians, and in a word, all the nations of the éast, have in all ages made use of a week consisting of seven days. ** We find the same custom among the ancient Ro- mans, Gauls, Britons, Germans, the nations of the north, and of America. See Le Spectacle de la Na- ture, tom. villi. p. 53. Many vain conjectures have been formed concerning the reasons and motives which determined all mankind to agree in this primi- tive division of their time, Nothing but traditions concerning the space of time employed in the creation of the world could give rise to this universal imme- morial practice.’”? Parkhurst. : ; <« To what original shall we trace up the custom, (of keeping the Sabbath) says M’ Ewen, which universally obtained among all nations, the Roman and Greek? Can any natural reason be assigned for it like what may ( 43 ) may be assigned for the division of time into montis and years? Can we reasonably suppose they would copy it from the despised nation of the Jews? Is it not more than probable that it was ancient tradition, conveyed from the first man, and preserved among his apostate race, when its true design was forgotten.”’ Secondly, The Jewish Sabbath. Here I shall 1. Add some authorities to prove that the Israelites observed the Sabbath before the giving of the law on mount Sinai. «© The Sabbath was not first instituted when the law was given to Moses, says Mr. Burder; It was only re- neweds We read of the Sabbath in Gen. ii. It began as soon as the world began. ‘There can be no doubt that Adam, Abel, Enoeh, Noak, Abraham, and all the good men of old observed the Sabbath.” Mr. Derham, after speaking of the original institu- tion of the Sabbath, adds, ‘* This day, thus conse- crated from the beginning, for the celebration of the world’s birth-day, as Philo calls it, was probably in some measure forgotten in the following wicked ages, which God complains of, Gen. vi. 5. and so after the flood likewise. But after the return out of Egypt, when God settled the Jewish polity, he was pleased to renew this day, and to establish it for a perpetual standing law; and accoidingly, it was observed down to our blessed Saviour’s time, countenanced, and strictly observed by our great Lord and Master him- self, and his disciples in, and after his time; and although for good reasons the day was changed by them, yet a seventh day hath been constantly observed in all ages of Christianity, down to our present time.?? Dr, Kennecott hath observed, ‘* That when the Sab- bath is first mentioned in the time of Moses, it is not spoken of as a novel institution, but as one with aly ad por were wellacquainted. To morrow, &c. ** Tt may be further argued from the command Moses delivered to the Israelites, says Mr, Orton, even ( 4) even while they were in Egypt, concerning the ob- servance of the passover, that the first day of unlea- vened bread, there should be a holy concacatiin; Exod. xii. 16. a day on which they were to do no Oe: work, and were to assemble for the service of God. A day of holy convocation, is in other places called a Sabbath, Lev. xxiii, 24, 32, 39. As Moses does not explain the meaning of the expression, it seems plain, that they knew it, and had observed Sabbaths and holy convocations in Egypt. But what seems to put the matter beyond doubt, is the history of the first falling of the manna upon the Israelites, above a month before the giving of the law. Exod. xvi. 22.’” Dr. Sympson remarks, that ** When through the cor- ruption and degeneracy of the world, men had lost # just sense of this law, God was pleased to write it out-himself in express words ; and gave it as a com- mandment to his church and people, to be observed throughout all generations.’’ Houtigant observes, «* That the word remember, is perfectly just here, because the Sabbath had been for a long period held sacred, as many learned men have remarked; and we may justly collect from the 11th verse, that the Sabbath had been held sacred from the very infaney of the world.’” Dr. Dodd. “« With respect to the Sabbath, says Bishop Watson, the learned are divided in their opinion concerning’ its origin; some contending that it was sanctified from the creation of the world; and that it was ob- served by the patriarchs before the flood, and that it was neglected by the Israelites during thelr bondage in Egypt; revived on the falling of the mannain the wil- derness ; and enjoined asa positive law at mount Sinai. Others esteem its institution to have been no older than the age of Moses; and argue, that what is said of the sanctification of the Sabbath in the book of Genesis, is said by way of anticipation. There may be truth in both these accounts. ‘To me it is probable, that the memory of the creation was handed down pk an ( 45 ) Adam to all his posterity; and that the seventh day was, for along time held sacred by all nations, in commemoration of that event; but that the peculiar rigidness of its observance, was enjoined by Moses to the Israelites alone. As to there being two reasons | given for its being kept holy---one, that on that day ' God rested from the work of creation---the other, that on that day God had given them rest from the servitude of Egypt,---I see no contradiction’ in the accounts.” * The fourth commandment, as it stands in Deut. v. ‘varies from ‘the original law written in Exod. xx. hence it is inferred (by T. Paine, against whom Mr, Scott writes) that the writer had his materials from traditions, or invented them himself, But impostors do not admit such apparent inconsistencies, which may be avoided with very little trouble; so that they are rather proofs of the writer’s conscious integrity. In fact, Moses, in a very impressive and pathetic ex- hortation, did not confine himself to the word which | e had recorded as an historian. ‘The people knew - very well the original ground for hallowing the Sab- ith, in honour of the Creator: and he thought him- self at liberty, to remind them of this obligation to Jehovah their Redeemer from Egyptian bondage; and the humanity due to their servants: for this consti- tuted another important reason for hallowing the Sabbath. Distinct motives are not necessarily uncon- sistant’? : “« The Rabbinical writers, says Mr. Boden, imagined the motive for the observance of: the Sabbath, was twofold; 1. To preserve the idea of the creation of the world; and, 2. To transmit the remembrance of their Egyptian bondage, and miraculous deliverance to the latest posterity.’” ° ‘* Remember.] This word is here very emphatical ; says Mr. Harrison, and 1. It reminds us ofa former de- livering of the substance of this command; to wit, Gen. ii, 3. 2. It intimates the great necessity of con- sideration ( 46) sideration and prepetction for the Sabbath before i comes. 3, Itshews the singular importance of th command; and that the religious observance of this, is the best way to secure our obedience to all the rest.’ Hesiod says, ‘¢ ‘The seventh is a sacred day.’? And Linus, « On the seventh day, all things were finished; the seventh is beautiful; the seventh is the original of all; the seventh is perfect and compleat. And Furieuw quotes a pasage out of Theophilus, bishop Antioch, to Autolycus: The greatest part of the Hi then are ignorant of the name of the seventh day, nevertheless all men celebrate it.’? Berrington. 2. Give some extracts, from the learned, on the supposition of the change of the day on which the Jews kept their Sabbath, Some learned writers are of opinion that the Jewish Sabbath was kept on a different day fromt that oh which God rested, Gen. ii, 3. Mr. Chambers says, ** That the Jewish Sabbath was on a different day from the Paradiszical, is probable, because it was appointed as a sign between God and the children of Israel, by observing which, they w to know or rarer Fi Jehovah as their God. Accordingly, the Jewish Sabbath was instituted asa memorial of their deliverance from Egypt, Exod. xx. 11. Deut. v.15, The learned Mr. Joseph Mede, fare ther conjectures, that the Jewish Sabbath was or dained to be observed on that day, when the delive: rance of the Israelites was completed by the overthrow of the Egyptians in the Red Sea. It is a very probable conjecture, adds he, That thé day which the Heathens in general consecrated to the honour and worship of their chief god the Sun, was the ancient Paradisaical Sabbath; and therefore, the reason for changing the*day miglit be to take off the Israelites more effectually from concurring with the Gentiles in their idolatrous worship.” Mr. Kennedy, after many astronomical calculations? says, ‘* The Jewish Sabbath cun claim no higher descent Ae) descent than the year in which the Israelites came _ out of Egypt,” ‘It appears impossible, says Dr. Doddridge, to de- termine which is the seventh day from the creation: and as (in consequeuce of the spherical form of the earth, and the absurdity of supposing it to be one great plain) the change of place will necessarily occasion some alteration in the time of beginning and ending of any day in question, it being always at the same time, some “seth or other, sun rising and sun setting, noon and midnight.’” f *Withal, says Mr. Bayley, consider the sun's standing stillat noon, in Fos/ua’s time, the space ofa whole day; and the sun’s going back ten degrees, viz. five hours, in Hezekiah’s time; the Jews them- selves could not keep their Sabbath upon that precise and just distinction of time, called at the first, the seventh day from the creation.’ Dr. Heylin says, “* Supposing a Turk, whose Sab- bath is Friday, and a Jew, whose Sabbath is Satur- day, and a Christian, whose Sabbath is Sunday, dwell together: The Turk and the Christian set out on their travels at the same time, leaving the Jew where he was; the Turk, by travelling westward loses g day, and the Christian, by trave ling eastward gets one; so that both compassing the world, and meeting Seer again at the same place, the Jew continuing where he was, the same day wilt be Friday to the Turk, Saturday to the Jew, and Sunday to the hristian.’’ I believe the’following extract from Dr. Shuckford, will be acceptable to the reader; shall therefore make no apology for inserting it. « Moses, for the calcu- ae and regulating the sacred festivals, directed the Israelites to observe the month Abib: Deut. xvi. 1. this month was to be unto them the beginning of Months ; it was to be the first month of the year: Exod. xii. 2 on the fourteenth day of this month, at even, they were to kill and eat the Passover, verse 6—-8 ( 48 ) ---8 Lev. xxiii. 5. The day after, or the fifteenth, was the first day of unleavened bread, verse 6. and which ought to be particularly remarked, the first day of unleavened bread, was aiways to fall upon a Sabbath: Lev. xxiii, 11.. Their Sabbaths in the first month, would fall on the Ist, 8th, 15th, 22d, 29th, days: second month, 6th, 13th, 20th, 27th, days: turd month, 4th, 11th, 18th, 25th, days: fourth month, 2d, 9th, 16th, 23d, 30th, days : fifth month, © 7th, 14th, 21st, 28th, days: sivth nronth, 5th, 12th, 19th, 26th, days. We are here to begin the seventh month: and here I must observe, ‘hat Mose, was ordered to speak unto the children of Israels saying, In the seventh month, in the firsta day of the month, ye shall have a Sabbath. Lev, xxiii. 24, 1 Kings vill. 2, 3. The tenth day of this month was the day of atonement to afilict their souls; Lev. xxiii. 27. and which was not a Sabbath, as it would have been had the Sabbaths gone on in their regular order from the twenty-sixth of the sixth month. It appears the Israelites here added two days to the sixth month ; and the Sabbath was changed: For their months — contained tairty days each, as appears by comparing Gen. vii. 11---14. and iii. 4. For from the seven- teenth day of the second month, to the seventeenth day of the seventh month, are five whole month; 150 days: seventh month, Ist, 8th, 15th, 22d, 29th, days: eighth month, 6th. 13th, 20th, 27th, days : ninth manth, 4th, 11th, 18th, 25th, days: ¢enth month, 2d, 9th, 16th, 23d, 30th, days: eleventh month, 7th, 14th, 2151, asth days : éwelfth month, 5th, 12th, 19th, 2oth, days. The thirtieth would be the fourth day of the week: But here it must be remembered, That the first da of the ensuing year, the first of the month 44:4 must fall on a Sabbath. Here are two more days added to the twelfth month ; which make in the year 364 days.”” «¢ The example of the creation is brought for the guotum, says Mr. Lewis, one day of seven, and not for — the designation’ of any certain day for the seventh. Neyertheless (49) Nevertheless it might fall out so by disposition of di- vine Providence, that the Jews’ designed seventh day, was both the seventh in order from. the creation, and also the day of their deliverance out of Egypt. **In the Jewish Talmud, says Dr. Addison, there is a story of one Turnus Ruphus, a wicked fellow, who, after asking a Jewish Rabbi several questions con- cerning the Sabbath, said ** How knowest thou that the seventh day is the true Sabbath? it may be the first, second, third, &c. The Rabbi told him that this was first revealed to them by a certain river, which flows so strong six days, that it hurls with it great stones, and is not navigable all the week; but on the Sabbath Day it moveth not at all.” ** Manassah Ben Israel writes, that the Sabbatic River is a testimony of the Sabbath, it being sanctified of God, whereof mention is made in the Babylonian and the Jewish Talmuds, as well as in Rabat and Jalcut. Josephus, an historiographer of great authority, makes mention of itas running through Phenicia in Assyria ; which, after six days, of its own accord stops its rapid course, and after the seventh is over, recals its former fapidity: and so it received the name of The Sadbatic River, from its rest on the seventh day. Rabbi Moses Gerundinensis will have it, that this river is that called Gozan, unto whichsthe-ten*tiibes were carried in cap- ~ tivity, expecting to be set free from that bondage at the coming of the Messias. And according to the ancient wise man, Isaiah, ch. xlix, 9. speaks of the people beyond this river.’’---Dr. Stranchius. _ Ihave examined Fosephus, and find him of a diffe- rent sentiment; but the thing, if true, is equally Strange; ‘* Titus, says he, in this journey (from Be- rytus through Syria) took notice of a certain river bee twixt Arce and Raphane, two cities in the kings dom of Agrippa, that had somewhat in it very re- markable. While this river flows, it has a full stream anda strong current; but, on a sudden the springs fail, and for six days it bas the channel dry, to the very ( 50 ) very bottom. On the seventh day, as if there had been no change, it fills again, and observes its former course as before. Hence it hath taken the name of Tiie Sab= batical River, alluding to the. seventh’ day’s festival among the Jews.’” ’ L’ Strange, in a note, says, “* Pliny, in his Natural History (Lib. xxxi. ch. 2.) assures us, That this river is dried up every Sabbath day, and the Jewish Rab-= bins, are of the same opinion. So that Casauéon, fan- cying the text in Josephus to be corrupted, corrected — it by transposing some words and omitting others.” The words of Pliny are, ‘* In Jewry there is a river which every Sabbath day is dry.’” 3. Shall attempt to prove that the law of the Sab- bath is a moral and perpetual law. This is in fact done already, at least in the views of those who be- lieve the Sabbath was instituted in Paradise. For if it were given to Adam before any ceremony was intro- duced, it must be of a moral nature, of universaf obligation, and, of consequence, perpetual. But seeing we are encompassed about with so great. a cloud of witnesses, I shall call im the assistance o some of our learned and pious divinies in support, of this important doctrine: knowing that in the multitude of counsellors there-is safety. Mr. Pickering mentions three things in this law as moral and perpetual: ‘* 1. That there should be a day of rest. 2. That this day should be sanctified ; that is, set apart for the worship of God. 3. That a seventh day should be sanctified to a holy rest. That this is moral, appears in that the Sabbath was insti- tuted and appointed of God in Paradise, before the | fall of man, and revealing of Christ; when there was but one condition of all men.’’ ** Since there seems to have been one day in seven appointed for rest from labour, or separated for di- vine worship, from tie beginning of the world, through every dispensation of God to man, I cannot but think there is something of a moral nature in it; ae is ( 5% ) account, I.suppose God was pleased to begin a Sab- bath as soon as he had made a creature who could observe it, and that he designed there should be a Sabbath as long as the creatures continue on earth. Gen. ii. 2.’’---Dr. Watts. ae ‘© The dispute indeed among divines has been very great concerning the nature of this commandment, says Mr. Stachiouse, some affirming that it is entirely ceremonial, and peculiar to the state of the Jewish church, while others have asserted the moral and perpetual obligation of it as equally incumbent upon every Christian now.’” ** Much has been written by sere learned men to prove, that the fourth commandment is no part of the moral law; and as much by others to prove that it is. By the moral law, we mean those duties which result from the nature of things, our relation to God, and one another; which may be known without an ex- press revelation, and which oblige all mankind, Per- haps, says Mr. Orton, the many debates vpon this may be easily compromised by this remark; That this command is parily moral and partly posi- tive. The observance of sone portion of time far rest and public worship, is of a moral nature, deducible from the light of nature, and universally binding. But the particular portion of time, and any particular circumstance relating to the rest or the worship en- joined upon the Jews, were merely ceremonial.”? ** It was a favourite maxim among the Jews, That the Sabbath weigheth against all the other command- ments, because if the Sabbath be duly observed, the Test of the commandments will be made known, the observance of them inculeated, and men will be dis- posed to obey them.”-—Mr. Orton, “ Something in this command was ceremonial, says Mr. Bury, and ceaseth; something moral, and that remaineth. Nature itself teacheth us that there is a God; and, that this God is to be worshipped ; and teason tells us, that some we must be allotted for his 2 worship : ({ 52) worship: God appoints one day in seven for this work, and that is moral; and that it was observed ~ in remembrance of their deliverance from Egypt, was ceremonial, Deut. v. 15; but what seventh day, whe- — ther from the creation or no, is left to God to determine.’’ Mr. Fisher says, ** The morality of the fourth com- mandment consists in keeping holy to God any se= — venth day he shall be pleased to appoint. The mo- rality of the Sabbath doth not lie in observing ‘the — seventh day, in order from the ereation; but in ob- serving such a seventh day as is determined and ap- pointed by God; which may be the frst or the last of the seven days, as he shall see meet.”” ** The ends for which the Sabbath was originally instituted were, ‘* That man might continually com= memorate the work of the creation. That the poor labourer, and the servant, and even the cattle may have atime of rest. ‘The Jews (to whom it was re= newed) might commemorate their deliverance out of Egypt.”’—-New Whole Duty of Man. *© This command is, and must needs be moral, and not ceremonial; says Mr. Flavel; because all the rea- sons that enforce it are perpetual, and the Sabbath continued when the ceremonial law ceased, Matt. xxiv. 20. Pray that your fight, &c. Mr. Brown remarks, ‘* That the light of nature re= quires that some part of our time be set apart for the public service of God; but shews not what particular time, nor how muck time. The fourth commandment is moral, and binding on all men in allages ; because it, with the other commandments was written by God on tables of stone, and published amidst the moral law; it is enforced by moral reasons; and did bind strangers as well as Jews; and the Sabbath was ap- pGinted in Paradise, before there were any ceremony.”” Reasons to prove the morality of the Sabbath, ex- tracted from Mr. Greenham. «© 1, It was observed and kept religiously 2000 years. (339 the ceremonies of the Jews began ; and | ai pepo ae 1600 (near 1800) since they | aes were ten special words, Deut. x. 4. or ten ‘special branches of the moral law; but if you take away the fourth you have but nine left. ; 3. If Adam in his excellence had need of this day, Gen. ii. 3. much more we for the repairing and re- covering that excellence by Christ, we lost in Adam. "4, The apostles, in taking this day and giving it the title of Lord’s Day, and ordaining exercises for it. do manifestly shew the necessity of it, and the equity, that it must be perpetual ; and religiously observed. 5. So long as we feel our corruption so to fight against the religious observance of the Sabbath, and 50 prone to profane it, so long let us acknowleilge it a special law to bind our unbridled affections ; but we shall finda perpetuity in the one, therefore there must be the like perpetuity in the other. .6. This day isa great and glorious day by many arguments of excellency: 1. The first seventh day of the world. 2. The:firstday of manna. 3. ‘The-day of Christ’s nativity and baptism, as some think, and of his resurrection, as-all agree. 4. The day the Holy Ghost descended. 5, The day the children of Israel passed over (through) the Red Sea. 6. The day when Aaron and his sons received their consecration. Psal. exvili. 24.7” Mr. Baylry gives ten reasons to shew that this com- mandment is moral and perpetual. 1, ‘* Because the reasons of this commandment are moral and perpetual, God hath bound us to the obedience of this commandment with more forcible reasons than toany of the rest. It would make aman amazed, saith Mr. Calvin, to consider how oft, and with what zeal and protestation God requires all who will be his people to sanctify the seventh day; yea, how the God of merey mercilessly punisheth the breach of this commandment with cruel death, as 3 though wf ( 54) | though it were the sum of his whole honour and service. ; 2. Because it was commanded of God to Adam, i his innocence ; whilst holding his happiness, not by faith in Christ’s merits, but by obedience to God’s law, he needed no ceremony shadowing the redemp- tion of Christ. : 3. Because it is one of the commandments which > God spake with hisown mouth, and twice wrote with bis own fingers in table of stone, to signify their au- thority and perpetuity. Exod. xxxii. 15, 16, 19. ch. xxxiv. 1, All that God wrote, were moral and per- petual commandments, and those were reckoned ter in number, Deut. iv. 13, and were put into the ark, 1 Kings viii. 9, 4. Because Christ professeth that he came not to destroy the (moral) law; and that the heart of thenr should not be abrogated in his kingdom of the New Testament. Matt. v. 17, 19. And Christ himself ex- pressly mentions the keeping of a Sabbath among his Christians, at the destruction of Jerusalem, about forty-two years. after his resurrection, Matt. xxiv. 20. 5. Because all the ceremonial law was enjoined to the Jews only, and not to the Gentiles; but this commandment of the holy Sabbath, as matrimony, Was instituted of God in a state of innocency, when there was but one state of all men, and therefore en- Joined to the Gentiles as well as to the Jews. 6. The corruption of our nature found in the mani- fest opposition of wicked men, and in the secret un- willingness of good men to sanctify sincerely the Sab- bath, sufficiently demonstrates that the command of the Sabbath is spiritual and moral, 7. Because God, by a perpetual decree, made the sun, moon, and other lights in the firmament of hea- ven, not only to divide the day from the night, but also to be for signs, and for seasons, and for days, and for years. Gen. i. 16. Job ix. 9. ch. xxxviii. 31, Amos y. 8. Gen. i, 14, Seasons; Moadim, signifies sacred times ( 55 ) times appointed for God’s holy worship, having spe- cial significations and promises. ; 8, Because the whole church, by an universal con- sent ever since the apostles’ time, have still held the commandment of the Sabbath to be the moral and perpetual law of God. 9. Because the Lord himself expounded the end of the Sabbath to be asign and a document between him and his people for ever. But this end is moral and perpetual: what God hath perpetually sanctified, let ‘no man presume to make common or profane. Exod. xXxxi. 13, 14. Ezek. xx. 12, 20. Acts x. 15. 10. The examples of God’s judgements on Sab- bath-breakers, in former and latter times, sufficiently prove his displeasure ; and therefore the morality and perpetuity of the law of the Sabbath.’’ ** To mark the perpetual and universal obligation of the observance of the Sabbath, says Mr. Brown, God proclaimed the law of it from mount Sinai, wrote it on a table of stone along with the rest which are allowed to be moral; and he enforced it with mani- fold reasons absolutely moral and universal. Exod. Xx. 8---11. The judicious Dr. Watts, has offered five conside- Yations in proof of the morality and perpetuity of the Sabbath, and has answered four questions concern- ~ Ing it.---Sermon 50. Dr. Doddridge has also given many arguments in favour of the morality and perpetuity of the Sabbath, too tedious here to transcribe.—-Lecf, 198. “The separation of a portion of our time, says Mr. Scott, to the immediate service of God, is doubt. less of moral obligation : for his glory, and our good, personal and social, temporal and eternal, are inti- at connected with it: but the exact proportion, as well as the particular day, may be considered as of positive institution ; yet the proportion of one day in seven, seems to have been fixed by infinite wisdom as Most proper, in every age of the world.’’ One { 56 ) One of the homilies ofthe church of England, pleads for the morality of this commandment—** Whatso- ever is found in this commandment, appertaining to the law ofnature, asa thing most godly, most just, and needful for the setting forth of God’s glory, it ought to be retained and kept of all good christian people. And therefore by this commandment, we ought to have atime, as one day in the week, wherein we ought to rest, yea, from our lawful and needful works. God hath given express charge to all men, that upon the Sabbath day, which is now our Sunday, they should cease from all weekly and work-day Jabour.”” The arguments by which Mr. Gregory proves the morality and perpetuity of the fourth commandment, areso striking and demonstrating, that I cannot satis~ fy myself without inserting them. After taking notice of the extent of the commandment, and having en- Jarged on the stranger, he adds, ‘* But if this be thought little argumentative, proceed we to some other evic- tions of our concern in the fourth commandment, for it looks like great presumption to diminish God’s number, and magisterially to turn the decalogue into am enncalogue. And first view we the time of the Sab- ~ bath’s primitive institution, which I have above shewed to be from the beginning, as is clear from Gen. ii. where God is said to rest on the day after the sixth of creation, and to é/ess and sanctify it, because he so rested. But secondly, come we up to Mount Sinai in Arabia, and hence we may learn, that as the place was not Jewish, but Gentile ground, so. this fourth precept, as well as the others, given out there- from, reaches, though the Few first, yet the Gentile ‘also. And this may appear two ways: 1. The place it has, proves it obligatory upon us. Sci’. Not among any ceremonial injunctions, but among those laws which we own to be moral and perpetual Now if those be acknowledged to have power over Us Gen- tiles, why should this alone be accounted Jewish and temporary? This was given forth at the same ane an — ( 37) and with the same dreadful solemnity ; was wrote on the same tables, and putinto the same ark with the rest. Deut.x. 5. Where then is the difference? 2. The reason of the Sabbath’s institution we have in the com- mand itself, and itis taken from God's own example —-For in six days---and rested the seventh, 'This was the original ground of the day ; God tells us 80 himself. Mr. Heres pleads for the morality of the whole of the fourth commandment; he says, ** We need not (assome do) make the commandment partly moral and partly ceremonial, but grant it wholly moral, and hold the day mutable, as indirectly and occasi- onally pointed at, as the land of Canaan was in the fifth commandment. And then the change of the day is no prejudice at all to the morality of the fourth commandment, as not being of the substance of it. Tndeed to have altered the number from one day of seven, to one day of ten, or from one day of seven, to two of seven ordinarily, had beea to wound the precept in the substantialr of it, «ad in plain terms to blot ont one of God’s ten commandments ; not so to alter one seyenth to another seventh, which was but a circumstantial variation.’? The Hebrew (yom hashebing) indifferently signifies a seventh, or the seventh ; a and tke being particles proper to the Eng- lish tongue, are defective in the Hebrew and Latin. The learned and laborious Mr. Wells, has taken up More than twenty quarto pages, to prove that the -Sabbath is not ceremonial but moral and perpetual. I shall close this head with his leading ideas. ** Now to evidence the morality of the fourth commandment, and that it concerns us Christians, every way as much as the Jews, will it be best attempted by shew= ing—1. Negatively, it is not ceremonial. 2. Positive= ly, it is clearly moral, and binds us christians as much as any in the decalogue. Fist, The commandment for the Sabbath is not ceremonial. 1. And here I must re-assume a notable speech { 58 ) of Bishop Andrews, whose eminence and learning was not of an ordinary stature. This learned man put the query, ‘* But is not the Sabbath a ceremony ? and then answers, do as- Christ did in the cause of the divorce ; look whether it was so from the begin- ning: now the beginning of the Sabbath was in Pa- dise before there was any sin, and so before there needed any Saviour, and so before there was any ce- remony or figure of a Saviour. 2. ** Nor needed that sclemn preparation of a smoking mountain, of a sounding trumpet, of a flaming fire, to usher in a poor, flying, dying cere- mony. A dransient rite did not require 20 much pomp and state. 3. ** Nor can the fourth commandment be cere« monial, because it was given by God himself. Now divines rightly distinguish between daw and ceremony. The law came immediately from God; the ceremo- nies were either instituted by Moses, or at least given by him; but:God Aimself wrote the fourth command=- ‘ment with his own finger, and proclaimed it with his own yoice ; nay, delivered it himself with all glorious solemnity.”’ 4. Let us hear the learned Andrews once more> ** This is a principle, saith he, that the decalogue is the law of nature revived, and the law of nature is the image of God ; now in God there is no ceremony, but all must be eternal, so in this image which is the law of nature, and so in the decalogue.”’ St. Chrysostem calls the law of the Sabbath ‘ an wnmovable law.” ‘ Mr. Sprint says, ‘* The observance of the seventh day is of the Jaw of nature, and whatsover is found in the fourth commandment, appertaineth to the law of nature.’? Andso holy Mr. Watker ; «* The obser- vance of the seventh day was established before Christ was promised, and therefore it is not ceremo- nial, but of thelaw of nature and perpetual. 6, And the usual-expostulations of our oe is, ow i 9 ) how came this ceremony among the moral prevepts ? how came it to-shelter itself there? Dr. Bownd pos« sitively asserts, “ The fourth commandment can be no more partly moral and partly ceremonial, than a Jiving creature can be partly a man and ard a . beast.’’ Bishop Hooper saith, ‘* that all the com- mandments are one virtue and strength.’’ ‘The same » speaks [rweus, ‘* God did pronownce the decalogue to all alike ;’’ nay, Acguinas is sensible of this when he pronounces all the precepts of the decalogue moral.”’ It is asage saying of Wolplius, « The Sabbath is not to be reckoned among the figures and ceremonies of the’ Jews, both because it was ordained in Paradise be- fore the fall of man, and also because it is commanded in the decalogue, which contains nothing in it cere- monial, nothing typical, nothing to be abrogated.’’ The learned Hooker is of the same opinion. 6. Dr. Amesius will not have the command for the * Sabbath ceremonia!, because it wears nothing of a Jewish livery, whereby it may be appropriated to them, so made part of their transient pedogogy. 7. From the times of the gospel all ceremonies are ‘ended, they were all buried in Christ’s grave; but ji the Sabbath went over Christ's grave: Matt. xxiv. 20, ‘0 then the Saddath survives all legal ceremonies. By the coping of Christ the Sabbath suffered @ change but not a 8..The commandment for the Sabbath hath not so much as any character of a ceremony init. 1. It is not dypical, it did not pre-note any thin g to be accom- plished under the gospel. 2. It hath no particular re- = ation to the land of Canaan, the proper place of ce- sremonies; nor yet tothe Fews, the proper subjects of ‘ceremonies. If it be objected that the Sabbath was 2 sign between God and’ the Jews, Exod. xxxi. 13, 17. Ezek Xx. 12,20, it is answered, the Sabbath ‘was at that time a mark of difference and separation, s between the Jews and the Gentiles : but was it sv as a sseventh day? No, that which caused a distinction, Was ( 60 ) ‘was the sanctification of them upon that day, not any thing in the number seven. 3. It was not imposed on _ the Jews as a durden or yoke: the Sabbath is a day of joy, not toil; our blessing, not our burden. 4. It val not commanded in recognition of any special favour shewed to the Jews; it was a memorial of God’s — creating the world in six days, and his own resting oft the seventh. Lapide very well observes, ‘* That seeing — the same authority. is for the Sabbath, as is for mar-— riage, one may as well conclude, that the law for marriage is ceremonial, as well as the law for the Sad- bath. 9. It is a truth, as immoveable as the pillars of Heaven, that God hath given to all men universally, - arule of life to conduct them to their end; now if the whole decalogue be not it, what shall be? 10. Nor would the scriptures make so much ado about a ceremony; there is no part of Scripture where- in there is not something remarkable about the Sab- bath. See Gen. ii. 3. Exod. xx. 8. ch. xix. 17,18. Lev. xvi. 31. ch. xxiii. 3. Numb. xv. 32 Deut. v. 14. 2 Kings, iv. 23, ch. xii. 5, 7, 9. 2 Chron. xxxvi. 21. Neh. x; 31, ch. xiii. 15-—-19 Peal. xcii Psal. cxviii: 24, Isa. lvi. 2. ch. lwiii. 13. Jer. xvii. 21---27. Ezek. xx. 12,13, 24. Amos, viil. 5. John v, 18. Luke vi. 6. Acts xiii. 42. ch. 16, 13, ch. xx. 7. ist Cor. xvi. 2. Rev. i. 10. Let us therefore look into this commandinent, 1. In the order of it; Is it comely and good to have God to be our God in the first? To worship him after his own heart and will in the second? To give him his worship with all the highest respect and reverence of his name in the third? And is it notas comely, good, and suitable that he should have some magnificent day of state to be attended on by his servants? 4 2. In the site and position; it is put into the Losom of the decalogue, that it might mot be dost ; it is the golden clasp which joins the two tables together; it is the sinew in the body of laws, which were written with God’s ( 61) God’s own finger; it is the intermediate precept which participates of the sanctity of both tables; and the due observance of which, is the fulfilling of the whole - In the reason of it: 1. Its own equity : Shall man have siv days for himself, and shall not God have one? Bucer well observes, If God be so bountiful to Bive us sir days, we should be so dutitul to give him one. 2, God’s bounty in giving us a day for converse with himself. The Sabbath is a day wherein Christ gives his visits, the Spirit works his wonders, and the Fa- ther shews his face. 3. God’s own pattern. God rested on the seventh day, that he might be prestden- » tal to us in our holy Test. Paito Fudeus bids us «Spend the Sabbath in holy contemplation, and the _ study of spiritual wisdom, and in this, follow God ' who is the example of holy rest; ye have not only ) his precept, but his pattern.’? And indeed, as Mr. Byfield observes, “* God’s example doth not court us, but binds us to an holy imitation.”? 4. God’s bene » diction which he sheds on the Sabbath, is a reason to : oper the command. God blessed this day above all ays. 4. In the cogruity of it, how agreeing to the prin- h ciples of nature. Azorius the Jesuit, in his Moral In- = stitutions, acknowledgeth, That it is most agreeable # to reason, that after six working days, one should be * consecrated to divine worship.?? Bishop Beveridge asks, « Whether we are bound to » observe the Lord's Day, as the Jews did their Sab- : bath??? He answers, Ist. Though the appointment of one day in seven for » the religious rest, be of positive institution, yet the rest © or duty to be observed and performed on that day, is ‘certainly moral and perpetual. Now, {. This was ordained before Moses, Gen. ii, arte - Questionless, the patriarchs observed it; to be sure they had weeks, Gen. XXxIx. 27, 28. 2. It is part of the ten commaudments, FE 3. The ( 62 )] 3. The reasons assigned for observing it, are moral ‘and perpetual ; as, (1.) It isa Sabbath or rest of the Lord. (2,) On that day he rested trom all his works of creation. (3.) He blessed and sanctified it. 4. The law of nature teaches, that we ought to set apart some time for the service of God. 2nd. The reason of observing one day in seven as to the quotum, is the same to Christians, as to the Jews and patriarchs 5 that is, upon account of the creation, which we are as much obliged to bless and serve God for, as they; and as to the’ designation of the Lord’s Day in particular, that certainly is as much, nay, more binding upon Christians to observe, than the Fewish Sabbath was to them; as our deliverance was greater, our redemption is of infinitely more consequence, even of our souls as well as our bodies from the sla- very of sin here, and eternal damnation hereafter ; upon — which account this day was sanctified by our Saviour’s resurrection, and ordained by Aim to be observed.’’ «« A Sabbath is a great sign between God and his people; (see Exod. xxxi. 14--17) his appointing it is a sign of favour to them, and they observing it is a sign of obedience to him.’’=--Heny. ‘unius declares it a law of nature, ‘* That the se-— venth day be consecrated to God.’? So Curcelleus, more than once calls it ‘* moral.” Bishop Badington says, “* To have some day in the seven ismoral.”? ‘ The moral law, says Mr. Hooker, requiring therefore a seventh part throughout the age . of the whole world to be that way employed ; al- though with us the day is changed, in regard of a new revolution begun by our Saviour Christ, yet the same, proportion of time continueth which was before.”’ « The Lord blessed the seventh day to the purposes of piety and spiritual benefits of his servants; yea, and it shall be blessed. This is not a branch of the ceremonial Jaw ; for from the beginning of the world, the Lord hath established a blessing upon the seventh day, making it a mark and characteristic of his ser- vants, ¥ ( 65 ) vants, from the rest of the world, who take no notice of a seventh day; an outward sign of his everlasting co- venant with them from the beginning to the end of the world.’’—-J. Bonnell, esq. «* Reasons for the perpetuity of the Sabbath. ‘* The Ist. is drawn from the equity and righteousness of it, six days--to do, ‘The 2d. from the ime when this com- mandment was first given, and the keeping of a Sab- bath holy first instituted, we may easily perceive, that this commandment is no more ceremonial than all the rest. For it was given in man’s innocence, when Adam was perfect, and needed no ceremony to lead him to Christ, nor to signify any spiritual rest from sin, Heb. iv. 3. 3d. The manner of delivery confirms the perpetuity of it, and shews that it was of as great force as any of the other nine; for this was written by the finger of God in the tables of stone, with the other, and therefore this is not to be ex- empted, Deut. x.4. 4th. The great and bitter war that wicked men raise up continually against it, and the unwillingness and untowardness that is in the flesh even of God’s own children, to yield unto it, sheweth evidently that it is spiritual: otherwise the flesh would never so rebel against it. So that these Teasons do evidently prove, that the keeping of the Sabbath-Day holy, is a moral law, and bindeth us, and all men to the end of the world.’’---Dod and Cleaver. ** The three first commandments direct whom we are to worship, says Dr. S. Clark, and in what manner : The fourth commandment appoints a particular time for that purpose. And herein consists the geueral mo- rality of this commandment. For if religion, and the solemn worship of God be necessary, there must be time set apart for men to be instructed in religion, and to celebrate God’s worship. But more particularly, the ends and reasons of this commandment, are, __ 1. That men may contemplate and commemorate the work of creation; verse 10, 11, Rom, i. 10. Matt. v. F2. A5e ( 64) 45. Rey. iv. 11. Exod. xxxi. 16, 17. Gen. ii, 3. Heb. xi. 3. 2 Pet, iii, 8. 2. The institution of the Sabbath was renewed to the children of Israel in the wilderness, with a particular edditional reason. Deut. v. 15. 3. Another reason of this commandment is, that the poor /abourer and the sercant, and even the cattle, may have time of rest, Exod. xxiii. 12.’ ; ** God requires no less proportion of our service now, than he did then, says Mr. Bury, and therefore no less time to doit in, Our bodies require as much rest as their’s, and our souls as much food; and why should we not have the like time? And this being the substance of the fourth commandment, I think neither man nor angel can alter it, for who can pro- portion it better than God himself??? Greeks and Latins, Papists and Protestants, Lutherans and Cal- J vinists, agree to the change of the day. - “A day may be separated two ways, says Mr Hozetl: either by way of consecration and institution, or by way of celebration or observation 3; so the Fekacdesh, which we render sanctified or hallowed, is sometimes used in the former sense, sometimes’in the latter, according to the different application of it ; yet so as to be always understood in the former sense, when applied, as here unto God, who, when he se- parates a day, and distinguishes it from common, or- dinary days, must be supposed to do it by way of con- secration, or setting it apart for the observance of man. lis infinite wisdom admits of no accession by the separation or holiness of days—but man doth; and God therefore sanctified the seventh day, that man might sanctify it, and by sanetifying it become holy, as heis holy.’” Mr. Cleaver in his fh argument against the ccremo- niality, and in proof of the morality of the fourth com- mandment, introduces Matt. v.19, ** Where are three things, says he, touching our point in hand, considerable, 1. What = ( 6] f. What is meant by these commandments ? 2. What is meant by the least of these cammand- ments? se ey 3. How long this sentence of our Saviour’s doth stand in force. ‘ 1. The /irst Master Calvin shall inform us of, in his explicayion of this text, on this wise. ‘* Here Christ speaketh, by name, of the precepts of well-living, even of the ten commandments; according to the prescript whereof, all the children of God ought to Jead their lives. And this sense is made manifest by the verses following ; wherein the Lord Fesus himself, against the false and fantastical glosses of the phari~ sees, doth give a sound exposition of certain com- mandments—as of the sixth, the seventh, and the third. 2. In the next place, by tie least is understood any one of the ten, that should be slighted, by dis-esteem, or presumptious trangression ; asif it had not joint holiness and authority with the rest, when no con-’ science is made Of faithful obedience to it. ; 3. And concerning the last inquiry or considera- tion : it behoveth every one to know, that this speech of Christ was not confined to his own days, during the time of his natural life and corporeal abode upon earth, until his death and resurrection, but fo be ex- tended to all succeeding ages, and future times. For otherwise St. James would not so long afterwards have said, Whosocver shall heep the whole law, and yet offend but in one point is guilty of all.’ _Mr. Cleaver proceeds to answer five plausible ob- Jections, and concludes with the words of Dr. Willett. _ ** Some (saith he) are of opinion, that the Israel- ites began now first to keep the Sabbath; and that this precept was to continue until the coming of the Messiah ; but this opinion hath no ground or good Warrant: for Moses speaketh of the Sabbath, as of a thing well known—T-morrow is the rest of the Sabbath. And to what end else should the people be so ready : BS to ( 66 ) to gather a double portion, for the sixth day, but to prepare them for the Sabbath, before Moses had spoken any thing of the rest thereof. ‘Therefore it is more ‘aan probable, that the Sabbath was kept of ancient mes, among the people of God, grounded upon the example of God himself, that rested after the crea- tion finished in six days, upon the seventh. Which observance was delivered by godly tradition from Adam to his posterity : for seeing that the church had from the beginning, a publicand external worship of God, it could not otherwise be, but that they had also a certain time prefixed wherein to celebrate the public worship and service of God: and then what time was more fit, than that which God had sanctified by his own example.’” «© Tt is demonstrable, says Mr. Anmer, that the j other nine precepts of the decalogue are not munici- pal, nor ceremonial, but have reference to matters of the purest morality, and of universal and eternal rea- son. Whence then doth it come to pass, that this precept of the seventh day is placed in the midst of them, ifit be an excepted case? And if, in the view of the Divine Legislator, it was of more partial ob- ligation, and a totally different order? ‘The best so- lution of these questions seems to be this, that in His view, it was neither one or other of these; and, is, therefore, placed by Him amidst a system of precepts, which had a reason and an obligation antecedent to the Hebrew ritual.’’ Mr. Anmer, after quoting the fourth precept as written in Deut. 5. adds, ‘* For the clearer explica- tion of this passage, I would observe, that Moses doth evidently not intend an exact repetition of the great Jaw of the Sabbath, as he had received it from God on the day of its delivery. But having long borne the character of mediator between Jehovah and this people, and delivered every message from God to them with sacred exactness; he doth here, a little before his death, assume a milder character ; and like a 4 é ( 67 ) a kind friend doth admonish them of their obliga tions and duty. Keep the Sabbath day to sanctify it, as the Lord thy God hath commanded thee. ‘This seems to be one general reference to the fourth precept of the de- calogue, not further pursued,’ That thy man-seroant and maid-sercant may REST as well as thou 5 as if it had been, the ultimate ordinance under consideration, And remember, that thou wast a servant in the land of Egypt ; and that the Lord thy God brought thee out thence, through a mighty hand anda stretched-out arm : Therefore; that is, upon that occasion, and for that very reason 3 he Lord thy God commanded thee ; that is, he at that time gave thee-a commandment, fo keep the Sabbath day ; that is, a day which should be eminently and emphatically so = a time of rest, as well as religious remembrance ; and this is as much for thy servants as thyself; to put thee in remembrance of thy former state of bondage, and of his mercy in thy deliverance from it; and to teach thee clemency and gentleness to thy servants and thy cattle, by the recollection of a time, when thou thy- self didst sustain no better than a servile character, and wast unable to obtain.such precious liberty as this, either for the performance of the affairs of th religion, or for the enjoyment of the comforts of lifé. ** Such we suppose to be the meaning of this portion of holy scriptures; which being allowed, the great Jaw of the Sabbath, as it stands in the decalogue, and this subsequent repetition, are, at once reconciled to each other. In each of them a different reason of the Sabbath is assigned; but different reasons have Tespect to different parts of the institution: Because the Lord made the world in six days, and rested on the seventh ; éherefore. did he consecrate and bless the seventh day : and because the children of Israel had been slaves in Egypt, and the same great Lord of uni- versal nature had brought them out thence with a mighty hand and exerted arm ; therefore, did he coms mand them to keep the Sabsath day ; that is, the seventh day, with such peculiar circumstances and modes ( 68 ) modes of abstitience and rest, as might justly entitle’ it to that distinguishing Appellation.’’ Thirdly. Of the Christian Sabbath. How long Christ. Jay in the sepulchre. It is universally allowed that the seventh day Sab- bath was in force and scrupulously observed in the days of Jesus Christ; and that the Son of God him- self strictly attended to the observance of it; But at his resurrection, a change of the day evidently took place, viz. from the seventh to the first day of the week. As the resurrection of Christ gave birth to this- change, it may not be amiss to consider how long he lay in his sepulchre, and when he arose. Josephus tells us, ‘** The Sabbath began at six o’clock the night before; this the Grecians and He- brews call The entrance of the Sabbath. ‘The preparation: to the Sabbath began at three o’clock in the after— noon; the Hebrews called this The Sabbath eve,”’ Our gracious Redeemer was nailed to the cross about the sixth hour; @. ¢. twelve o’clock on Friday,. and expired about the ninth hour; 7. e. three o’clock in the afternoon. Mat. xxvii. 45, 46. The prepara- tion to the Sabbath beginning at that hour, they has— tened to close the tragical scene, and finish their ini- quitous, their blood-stained business with all possi- ble expedition. They therefore pierced his side, took him down from the cross, concealed his mangled body, and then returned to prepare for the Sab~ bath!!! A few extracts from learned critics may set this subject in a clear point of view. ** Thus stands the case of our Lord’s resurrection, says Mr. Stackhouse, and the allegations against it in point of time isa mere trifle, arising from an ignorance of the Jewish way of computation. Our Saviour in- deed, alluding to his resurrection, says, Destroy this temple, meaning his own body, and in three days J wilt’ raise it up. The angel repeated -his prediction thus, Phe Son of Man shall be crucified, and the third day rise again ({ 69 ). again; elsewhere it is said, after three days; and again, he was to be in the bowels of the earth three days and three nights: but all these expressions are equivalent, since it is usual in all nations to reckon the night into the day, whenever they reckon so many days. The Jews however, have a way of com~- putation, in some respects different from us: They, as well as we, put frequently parc of the day for the whole ; (I mean our natural day of twenty-four hours) from twelve o’clock at night, to twelve o’clock the next night, téey reckon from one sun-set to the next sun-set, and all the time between they called a day ; even as Moses did when he says, The evening and the morning were the first day. Now, allowing this.manner of computation, and reckoning that the first began on | Thursday at sun-set, and ended on Friday at sun-set ; _ Since our Saviour died on Friday, about three in the ; afternoon, by putting a part for the whole, we have one day. Saturday is allowed on all hands to be another day ; and since the third day began on Satur- day at sun-set, and our Saviour rose on the morning following, and that part of the day being likewise put for the whole, is fairly computed for the third day : and thus we have the prediction accomplished.’? Matt. xii. 40. Three days and three nights :---Dr. Strauchius says, «© Some compute that space from the first beginning of Christ’s passion; others interpret it three nukthemera, containing two days and one night, And others again, say, That three days are put bya synedoche for the third part of a day.” he learned and laborious Dr. Whitby, on the above text, has reconciled this with the fact. « Note, 1. That the Hebrews began their computation of a natural day from the evening or night preceding, ‘See Gen. i. 5, Dan. viii..14. Lev. 23, 32. Mark i. 21, 32, Luke iy. 40. Gen. vii. 4. 1 Sam. xxx. 12. Exod. xXly, 18. 2. That it is a received rule among the Jews, that a part of the day is put for the whole, 3. That it is very usual to reckon that to be done in sa (\, 76") so many days, or so many days and nights, which is done so that the action begins in any part of the first, and ends in any part of the last day; so 1 Kings xxa 29. Fsth. iv. 16. ch. v. 1. so Luke ii. 21. Luke ix, 28. Matt. xvii. 1, Mark ix. 2, so Christ. Mark viil. 31, After three days---rise again. Here note, ‘That it is ten times expressly said, that our Lord rose, or was to rise again the third day, viz: Matt. xvi, 21. ch. xvil. 23. ch. xx. 19, Mark ix. 31. eh. x. 34. Luke ix. 92, ch. xviii. 33. ch. xx. 7, 46. Acts x. 40.---Wihitby.’” ** Now he (Christ) was buried on Friday, says Mrs Collyer, and rose on Sunday morning, and so being in the graye one part of the first natural day, or evening. and morning, which began on Thursday night, and ended with Friday evening, that is here meant for one night and day; part being put for the whole, by a figure frequently in use among the Jews; the second is Friday night and Saturday; the third is Saturday night and Sunday; in the morning whereof he arose. By the same way of including the first and the last day, we may reconcile Christ’s bringing the three disciples up to the mount, Matt. xvi. 1. After six — days, with his doing it, Luke ix, 28. about eight days — after. For Matthew computed only the six days be- tween the discourse of Christ, ch. xvi. and his ascent up into the mount; whereas Luke included both that day of Christ’s discourse, and his ascension ; so they — were in all about eight days,’ ’---The same sentiments are conveyed by Bishop Watson, and Dr. S. Clarke.” Mr. G. West, after proving it was at the close of the Sabbath that the rulers and pharisees took counsel how to make the sepulchre secure, lest his disciples should steal him that night, or he should rise the next day, adds, ‘* Hence we are enabled to answer the unlearned cavils that have been raised upon those ex~ pressions, three days and three nighis, and afier three days, so that unless it be supposed that the chief priests and pharisees, the most learned sect among the Jews, did not understand the meaning of a phrase in their own. “ language 3: (71) : or that they were so impious and impoli- > apaagtheons the Labbath tnd dailie themselves without any occasion ; and so senseless and imperti- nent, asto ask a guard of Pilate for watching the ~ sepulchre that night and day, to prevent the disciples stealing away the body of Christ the night or day ‘following; unless, I say, these strange suppositions ‘be admitted, we may fairly conclude, that in the language, and to the understanding of the Jews, three days and nights, and after three days, were equivalent to three days, or in threedays.”” Lord King, speaking of this article in the apostle’s ereed, says, ** Wherein it is observable, that it is said to be in the third day, not after the third day : for as St. Augustine remarks, our Lord was not three whole days in the grave, but only the entire second cays and part of the first and Jast; the whole time of the dis- union of his soul and body by death being not above 36 hours or thereabouts. Upon which account, the compilers of the creed did with good reason so ‘caus tiously express the time of his resurrection /o be in the third day, and not after three days. Isidore the Pelusiote, hath an whole epistle concerning this matter, where- in he quotes the prediction of Hosea, ch. vi. 3. After two days will he revive us, and in the third day we shall’ live in his Sight.”” ** We have, indeed, no certainty at what Jour Christ returned to life, says Mr. T. Reader ; nor could the time of his leaving the grave inform us of it, could that be ascertained. Gilbert West, Esq. sup= poses that he arose, that is, left the grave, some time between the dawn of day, and the sun rising ; but Mark xvi.2. first part, might have been read ina pa= Tenthesis, so the (Gr.) very early, seems to describe an earlier hour than 59 minutes after three o’clock, at which time, says Mr. S. Reader, the day broke at Jerusalem in N. Lat. 319. 50” April 25, A. D. 34, the Friday before which, Sir Isaac Newton seems quite positive, (72 ) positive, was the day of Christ’s crucifixion; as the sun rose 20 minutes after five o’clock that morning.’” «© On Sunday morning about sun rising, and about 36 hours after the interment of Jesus, Re arose and went out of the tomb.’’ Wilkes. J now proceed to mention the Christian Sabbath, 1, As it stood in the days of Christ, and his Apostles, Jesus Christ during his natural life, was very ob= servant of the Jewish Sabbath; spending that sacred day in acts of devotion and of mercy. And afier his resurrection, he seems to have made choice of the first day of the week to give his visits and perform his wonders. It was on the first day of the week, that he rose from the dead, Matt. xviii. 1, Mark xvi. 1.2, Luke xxiv. 1. John xx. 1. Mr. Wells asserts, that Christ shewed himself five times on the very day on which he rose. First, to Mary Magdalen in the morning, Mark xvi, 9. Second, to the women, Matt xxviii. 9,10. Third, to the disciples, Luke xxiv. 18, Fourth, to Peter, Luke xxiv. 33. Fifth, to the eleven in the evening, Mark xvi. 14, John xx. 19. On the eighth day after his resurrection, he met Tho- mas and the rest who were assembled, xx. 26.” These things, I suppose, iuduced Mr. Wesley, in his note on Matt. xii. 8---Lord of the Sabbath, to say, “¢ This certainly implies, that the Sabbath was an In- stitution of great and distinguished importance : it may also refer to that signal act of authority which Christ afterwards exercised over it, in changing it from the seventh to the first day of the week.” “If Jesus being dead, says Dr. Watts, and being alive again, is so great and important an article of our religion ; and asit were, the foundation on which it stands, then how wisely hath he ordered it in his gospel, that we should have a constant memorial ap- pointed us both of his death and resurrection? Of bis death in the Lord's Supper, 1. Cor. xi. 24, ee an (73 ) and of his resurrection in the Zord’s Day, Rev: i, 10, It is the rising of Christ that gives a blessed name to this day; the primitive christians celebrated both these institutions on every first day fad week, veh . Kennedy has given us several astronomical cal- pee to prove that the Christian Sabbath is the same as the patriarchal; he says, ‘ It is a circum~ stance worthy to be observed, that we may, if we please, be convinced by more than two million of ex- amples, that the christian Sunday, and not the Jewish Saturday, was the original seventh day. % «© As the seventh day Sabbath is called the Sabbath ofthe Lord, says Mr. Fisher, because instituted by him as God-Creator; so the first day of the week is instituted by him as God-Redeemer; or as the sacra~ ment of bread and wine is called the Lord’s table, and the Lord’s supper (1 Cor. x. 21. ch. xi. 20.) be- cause it is an ordinance of his institution; so the first day of the week is called the Lord's Day for the. very same reason ”’ After the ascension of Christ, which happened ten days before the descent of the Holy Ghost, see Dr. Whitby, on Acts i. 5-12. the day of Pentecost which Christ so signalized, was on the first day of the week, Acts ii. 1. On which miracle Dr, Stanhope comments, *< | observe once more, says he, that this miracle fell out on the first day of the week. Of this no doubt can Temain ; since we are told so often, that upon that day our Lord rose from the dead, the ffith from whence, inclusive, will of necessity be the first like- “wise, this I mention, to shew, what reason the ayyos-~ tles then, and the Christians ever since, had to make this the day of solemn worship. Let me say rather, what reason they had to conclude, that Gop had made it so to Christians; when his wise Providence so ordered matters, that the old Jewish Sabbath the seventh day should be passed over: and the first made choice of, to be honoured with two such glorious mi- racles, as the resurrection eo our blessed Lord from the (‘74 ) } the dead, arid the coming of the Holy Ghost from | heaven : the one to justify, the other to enlighten and — sanctify ;; the former to finish and prove, the latter to proclaim and qualify us for, salvation.’’ ‘ The pious Mr, F/avel is of opinion, ‘* That the firs day of the week is our Sabbath, since the resurrection of Christ; ‘This is the day which was foretold to be our Sabbath, Psal. cxviii. 24, The Lord hath marked it for himself by setting his own name on it, Rev. i. 10. And the apostles and primitive church, con- stanily set it apart to religious uses and ends, Acts xx. 7» 1 Cor, xvisiBa” Dr. Gill is of opinion, ** That the practice and ex- amples of the apostles of Christ, men inspired by the Holy Spirit, who wrote, taught, and practised no other than agreeable to the commandments of the Lord, Matt. xxviii. 20. 1 Cor, xiv. $7. carry in them the nature, force, and obligation of a precept. And he adds that, ‘‘ In an ancient copy mentioned by Beza, on 1 Cor. xvi. 12. after the first day of the week, it is added, by way of explanation, the Lord’s Day; and so i” others; and so Ferome explains it.” Mr. Bayley affirms, ** That according to the mind and commandment, and the direction of the Holy Ghost, which always assisted them in their ministe~ rial offices, the apostles in all the churches which — they planted, ordained, that the Christians should keep the holy Sabbath upon the first day of the week, _ 1 Cor. xvi. 2. In which words note, 1. That the apostle ordained this day to be kept holy ; therefore a divine institution. | 2, That the day is named the first day of the week ;~ therefore not the Jewish Sabbath, or any other. 3, Every first day ot the week, which sheweth its — perpetuity, 4, That it was ordained in the churches in Galatia, — as well as Corinth ; and he settled one uniform order in all the churches of the saints; therefore it was uni- versal, * s¢ That ( 75 ) 5. That the exercises of this day were collections for the poor, which appears by Actsii. 42. and Justin | Martyr's testimony, Apology ii. were gathered in the holy assembly after prayers, preaching of the word, and administration of the sacrament; therefore it was spiritual. i ae ind in the same epistle St. Paul protesteth, that he delivered them none oiber ordinance or doctrines, but what he had received of the Lord. ch xi. 23. ch. xiv. 37. The Jews confess this change of the Sab- bath to have been made by the apostle Pete? ; as Al- phonus asserts.”? Mr. Bayley, after a chain of argu- ments, concludes, “ That our Lord Jesus, whois the Lord of the Sabbath, (Matt. xii. 8.) and whom the law itself commands us to hear, Deut. xviii. 18, 19. did alter it from the seventh to the first day of the week : and adds, upon these and the like grounds, Aédana- ius plainly affirms, ‘That the Sabbath day was changed by the Lord himself,’” ; Mr. Burkitt seems to be of the same opinion ; ** Ob- serve, says he, that the change of the Sabbath from the seventh to the first day of the week, was of apos- tolical observation now, as it was before of Christ’s institution; on this day the Lord arose; on this day the apostles met, and Christ honoured them with his pre- sence, John xx. 19: on this day the collection for the poor saints were made, &c.’” “* Now since it was so early and so universally practised by the professors of christianity, says Dr. Watts, we have just reason to think it was appointed by the inspired apostles, that the Christians should come together to worship God on that day, and give honour to their tisen Saviour, Acts ii. 1, 4, ch. xx.7. 1 Cor. xvi. 2. Rev. i. 10.” A .. Jtmust not be forgotten, says Mr. Brown, that till the Romans destroyed Jerusalem, the Jewish Christians shewed a respect to their ancient Sabbath, and the apostles very sce took an opportunity of 2 ; preaching ( 76 ) preaching to the Jews as they thereon assembled in their Synagogues, Acts xiii. 42, ch. xvi. 13. ch. xviii. 4.’” i «© One reason why the abolition of the seventh, and the observation of the first day, is no more plainly declared in the New Testament, says Dr. Doddridges might be out of regard to the Jewish Christians, who could not, without great difficulty and inconvenience have come immediately into a total change, or strictly observed both; and this may answer the argument from Matt. xxiv. 20.”’ ’ John xx. 26. After eight days again his disciples were within. °¢ The day is thus mentioned and specified for some special ends, says Bishop Beveridge, which could be no other, but to shew the translation of the Sabbath from the seventh to the first day, by Christ’s own ap= — pointment, in commemoration o his resurre¢tion, ‘Some have thought, and not without good cod that #his was the érwe seventh day from the creation 5 that as Gop rested from the work of creation, so did Curisr from the work of redemption, upon this dayr’” ‘ The scoenth] This is perpetual, that one day of” seven be a Sabbath: but tiat seventh day which Mo- ses commanded, is changed by Christ into the first day of the aveek, called. the Lord’s Day.’?---Ainsworth, St. Barnabas says, We keep the eighth day with © gladness, in which Jesus both rose from the dead, and 4 manifested himself ¢o Ais disciples; and so ascended into ~ heaven.’’---Bishop Wake, Mr. Echard says, ** Pentecost this year (A. D. 33.) — _began on Sunday, the twenty-fourth of our month © May.’’ And, alter speaking of the different appears ances of Jesus Christ, adds, ‘* Thus ended the first day of the week, which in honour of the resurrection, has ever since been kept as the Sabbath among the Christians. This day Jesus appeared five times: Ist, To Mary Magdalene; 2dly, To the other women ;— 3dly, To the two disciples; 4thly, To Peter; and sthly,. Grr . he apostles, and some others with them.” i eee of Thomas's infidelity he adds, « The *Son of God, who made use of all his infidelity to es- ttablish the certainty of the resurrection, would not forsake this apostle in his unbelief; and therefore on the Sunday following, as a second establishment of 1 that day ae the Christian Sabbath, he appeared again is apostles. ewe find in our epistle 1 Cor, the plainest indi- ‘cation, that the Corinthians celebrated Sunday, says ithe learned Michaelis. They assembled on the first sday of the week, 1 Cor. xvi. 2. compared witli Matt. ¢xXXviii. 1. and the words ch, xi. 20. may, with the * Syriac version, be yery well rendered, a meal which ssuits the'day of the Lord, or a Sunday’s meal. It is sstrange, adds he, tliat in the controversy concerning ‘Sunday, no mention should ever have been made of ithis ancient version. ? On this Sunday the primitive Christians celebrated . their Love Feasts, or Agape, at the cenclusion of it ithey received the holy communion, The eleventh ‘chapter of our epistle shews these Love Feasts to thave been also customary at Corinth,” * And when the Jewish Sabbath was abrogated, iit was still equitable, and in some respects necessary, | that one day in seven should be kept holy unto the | Vord: for as the Jews were obliged to set apart such :a portion of time to God’s public worship, so we that | have received greater mercies’ ought in season to be : as liberal of our time to God; and this is the sub- stance of the fourth commandment, that one day in s seven be dedicated to the public service of God. ‘ The institution of the Lord’s Day is founded, in ‘some sense, on divine authority: for though it be 1not expressly commanded jn the gospel to be ob- ‘served, yet there is sufficient ground from thence to ‘conclude, that it was instituted by the apostles them- selves, in memory of our Saviour’s resurrection from 3 the (780) the dead. For as the glorious resurrection of Christ, — and his frequent appearances, and the descent of the Ghost, seemed to mark out this day above others for — holy duties; so itis certain that the apostles observed it, and held their holy assemblies on it; as appears — from Acts xx. 7. 1 Cor. xvi. 2. Rev. i, 10.”"—-Mr. NW. Clarke, 4 Mr. Newcome remarks, after Dr. Wallis that, ** Upon the Sabbath immediately preceding Christ’s resurrec- tion, it is said, That the women who came with Christ from Galilee, rested according to command ; which is observed never to have been said before now, though the — disciples had observed many of the Jewish Sab- baths, doubtless all along; here intimating how far the disciples might go in the celebration of the old day, according to the precept, namely, to the resur- rection of Christ; who, if they went any further, ex- ceeded the command that was designed to continue in force no longer. It appears indeed that the apos- tles did afterwards frequent the synagogues upon the Jewish Sabbath; but it is never more mentioned they did so after this, according to command, but accord= ing to custom, as their manner was.” ‘‘ This day among Christians, says Mr. C. Brown, is properly called the Lord’s day ; because the Sab-- bath was changed at Christ’s resurrection ; it seems: to me to be no matter of dispute, to prove the reason: of this change; the several texts of scripture here | mentioned, will sufficiently assert it, Matt. xxviii. 1. Mark xvi. 1, 2, 9. Luke xxiv. 1. John xx. 1. Acts” ii. 1, and xx. 7. 1 Cor. xvi. 1,2. And though it is) commanded that the Sadsath should be kept holy, Gen. if. 1, 2, Exod. xx. 8---11. Isaiah lviii. 13. ark xii. g. Luke vi. 5. yet our Lord consecrated the first day of the week to be the Caristian Sabbath to the end of the world.’” Bp. Stillingfleet informs us that Bede saith, ‘* That the Apostles appointed the Lord’s day to be ce with ( 79 ) with religious solemnity, and therein we ought to de- vote sananval to the Werks of God,”’? And to the same purpose speaks Aleuin.”’ sm en affirms, ** That the Sabbath day was changed by the Lord himself.’’ “ The day of Christ’s resurrection was infallibly the day of the old sabbath’s expiration.’’—-MWarren. Epiphanius speaks expressly ; ** The first Sabbath is that which the Lord from the beginning ordained, and pronounced in the creation of the world.” Atha- nasius On Matt. xi, 27, distinguisheth between the Sabbath and the Lord’s day, affirming ‘* The sab- bath to be fhe end of the second creation, and the Lord’s day to be the beginning of the fist creation.’ Lactan- tivs tells us, **€ The Sabbath took its rise not from the history of manna, but from God's resting on the sab- bath day, aiter the finishing of the six days work: Tieodoret most elegantly observes, ‘* That least the seventh day should want its honour, nothing being created thereon, God set it apart to be a sabbath, a day of holy rest.”’-—-Wells. pon what authority was this change of the saj- ath day made? Answer, Upon the greatest that can _ be desired : the reason of it has been already men- tioned ; viz. Christ's rising that day from the dead. The thing itself was done by the apostles; who, no doubt, had in this, as in all the rest that they did, in pursuance of their office, the direction of the Holy ‘Ghost.”’---Bishop Wake. ** Puta difference between this day and the other sir, says Mr. Scudder, ven as you put a difference between your bread and wine in the sacrament, and that which 1s for common use. And that because it is set apart for holy use by Divine institution. For as the seventh day, from the beginning of the creation, until the day of Christ’s resurrection; so our Lord’s day, which is the day of the resurrection, is, by divine institution, moral, Now it appears, that it was the ‘will of our Lord and Saviour Christ, that we should, since { 80 ) since his resurrection, keep for our sabbathy the frsé day of the week: forasmuch as he rose on that day, John xx. 1---19, and appeared divers times on this our Lord’s day, to his disciples, before his ascension : and on this day, being the day of pentecost, Acts ii. 1,4, filled his disciples with the gift of the Holy Ghost, they being assembled together ; all which giveth a pre-eminence to this day, and a probabilty to the point. But in as much as the apostles (1 Cor. xi. 1.) who followed Christ, and delivered nothing but what « 4ey received from Christ, 1 Cor. xi. 23, ch. 14, 37, did observe this day as a sabbath, 1 Cor. xv. 1, 2, what can this argue but a divine institution of the day ? The apostle Paul might have chosen any other day, ‘Acts xx. 6-7, for the people to assemble and hear- the word and receive the sacrament, but they assem- bled on the first day of the week, which is our Lord’s day. Now the approved practice of the apostles, and of the - Christians with them, recorded in scripture, carries with it the face of a precept. « John xxi. 14, Now this was the third time, &e. It was in reality the seventh appearance at least that Jesus made since his resurrection : for he appeared first to Mary Magdalen, Matt. xvi. 9; then to the women as they returned from the sepulchre, Matt. xxvili 9, after this he was seen of Peter, 1-Cor. xv. 5.3; ther ; on the same day. by the two disciples that were going. to Emmaus, Luke xxiv. 13.5 and again the same evening he appeared to his disciples when Thomas was absent ; and on that day se’nnight be appeared +o the eleven when Thomas was with them ; and now he shewed himselt a seventh time at the sea of Tiberias, But we must observe, that as Join bad particularly mentioned before, the two appearances which Jesus made to his disciples, when they were together, see ch. xx. it seems most reasonable to-conclude, that he reckons this-the third, as referring to those.’’---Anony= mous on John, xxi, 14. Ihere subjoin the heads of the propoaous Oy whic { 8! ) which Mr. Barter proves the divine appointment of the Lord’s day: , «© Argument.—That day which was separated to holy worship by the Holy Ghost, was separated to holy worship by God the Father and the Son. But the first day of the week was separated to holy worship by the Holy Ghost : therefore the first day of the week was separated to holy worship by God the Fa- ther and the Son. ; «* The minor only needeth proof among Christians. *« That which was separated to holy worship by the apostles, by the inspiration of the Holy Ghost, was separated to holy worship by the Holy Ghost. . But the first day of the week was separated to holy wor- ship by the apostles, by the inspiration of the Holy Ghost ; therefore the frst day of the week was sepa- rated to holy worship by the Holy Ghost. “©The minor which only needeth proof, is thus Proved : *€ That day which was separated to holy worship by the apostles, who had the Noly Ghost promised them by Christ, and given them to lead them into all truth, and to bring all his doctrines to their remembrance, and to teach the churches to do all his commands, and to feed, and guide, and order them, as his commis- Sioned church ministers, was separated to holy wor- ship by the apostles by the inspiration of the Holy Ghost. *« But such is the first day of the week. “* Therefore the first day of the week is separated to holy worship by the apostles, by the inspiration of the Holy Ghost. ; ~~“ Thave now, adds he, five propositions distinctly to be proved ; four for the proof of the major, and one for the proof of the minor. __ The first proposition is: That Christ commissioned his apostles as his principal church ministers, to teach the c urches all his doctrines, and deliver them all his commands and orders, and so to settle and guide the ( 82 ) the first churches. Here he refers to Luke vi. 135 Matt. xxviii. 18, 19, 20. John xx. 21. Luke x. 16. Matt. x. 40. Acts xxvi, 17. 1 Cor. xv. 3. ch. xi. 23, ch. iv. 1,2. Gal. i.11; 12) Jolin xxi. 15, 165.179 Matt. xvi. 19. John xvii. 18. ch. xiii, 16, 20. Acts i, ~ 24, 25. Gal. i, 1. Eph. iv. 11---16. 1 Cor. xii. 28, 29, 2 Pet. iii. 2. Acts x: 5. The apostles exercised such power as the proposition mentions, Acts ii. and xiv. 23. ch. vi. 3, 4, Sc. 1 Tim. iil. Tit. 1. Acts xv. 1 Gor) xi. 1 Gar, xiv, Sc? ‘The second proposition-is, That Christ promised them his spirit to enable them to do what he had commis- sioned them to do, by leading them into all truth, and bring his words and deeds to their remembrance, and by euiding them as his churches guides. Jer. iii. 15. Isaiah wliv. 3, Ezek. xxxvi. 27. ch. xxxvii. 14.” ch. 39, 29. Joel#i. 28,29. Luke xxiv. 49. John xvi. — 26, 27. ver. 7, 12---15, ch. xvii. 8. Matt. xxviii, 20. Acts i. iv. «© The third proposition is, That Christ performed this — promise and gave his spirit accordingly to his apos- tles, to enable them to do all their commissioned work : Heb. x. 23. Tit. i.2. 2 Cor. i. 18. Rey. vi. 10. ch. xix. 11. Rom. iii. iv. 1 John v. 10. John xx. 22, Acts ii. ch. 15, 28: Heb..ii.-4 1 Pet. i. 12. Rom. xv. 20. Read ali the texts in defs andelsewhere, that speaks of the apostles’ miracles and their giving of the Holy Ghost.—But this proposition is confest by | all Christians. ee «© The fot proposition is, That the apostles did ac~_ tually separate or appoint the first day of the week for holy worship; especially in church assemblies.’” Here Mr. Baxter makes several subordinate propositions, and in the ninth proposition says, ** Thus according to the use of the writings in the New Testament, the matter of fact in question (of the Lord’s day separa= ar is historically touched on and proved ; though but briefly and by the bye, as a ching as well known to the church before, as what day goeth over their heads. ( 83 ) heads. The historical hints of the New Testament must be taken togethei, and not a part only, that they may prove an usuage. And, *¢ 1. That Christ rose on that day is past doubt among Christians, Johnxx. i, Luke xxiv. i. Mark xvi. 2, Matt. xxviii. i. ; *¢ 2, On that day he taught the two disciples, Luke » xxiv. 13. And the same day he appeared to the disci- ples, and instructed them, and did eat with them, Pike xxiy. 33, 36. Then the disciples were assem- - bled, and then he blessed them, gave them their com- » mission and the Holy Ghost. John xix. 20, 21, 22. ** 3. The next first day of the week Christ chose to | Appear to them again, when Thomas was with them, » and convinced him; John xx. 25. ** 4. In Acts xx. 7. It is mentioned as the day for ) their assembling to break bread, &c. Ant 1 Cor. xvi. ce / 2. must need have PS same signification; And the _ denomination of the Lord’s Day Rev. i. 10. being the : same which the Christian churches ever used, the first day, puts it yet further out of doubt.”? Then proving that the day of Pentecost fell on the Jirst day of the » week, he adds, “* The Lord’s Day seemeth to me to be as it were conceived on the day of Christ’s resur= ‘rection, but orn on this day of the Holy Ghost’s descent. And Clem. Alexandr. Strom. |. 5. : . iD Callimachus, and others, proveth that ne tie Gee Anew of it. « We & (84 ) oy ‘© We may therefore sum up the prerogatives of the Lord’s Day as Leo did, Ep. 81. ca. 1. On this day the world began; on this day, by Christ’s resurrection, death did receive death, and life its beginning; on this day the apostles took the trumpet of the gospel to be preached to all nations; on this day the Holy | Ghost came from the Lord to the apostles, &c. See | more in Athan de Sab, and Cire. and August. Serm, | 154 de Tempore.” St. Ignatius saith, * After the Sabbath, every lover of Christ celebrates the Lord’s Day consecrated to, (or by) the Lord’s resurrection, the queen and chief of all days, &c.’? Austin saith, « Phe Lord’s resurrection hath promised us an eter nal day, and consecrated to us the Lord’s Day, which is called the Lord’s, and properly belong éth to the Lord.” Serm. xv de Verb. Aport.’’ « Andy |] saith Hilary, Proleg. in Psalm. Though the name and observance of a Sabbath was placed to the seventh day, yet is it the eighth day, which is also the first, | on which we rejoice with the perfect festivity of a” sabbath.’” ; ‘Alter Mr. Howell has gone through a chain of arg - | ments in proof of the apostolical institution of the Lord's Day, he gives us the brief summary, saying, © «© To sum up our evidence then, and see whether | it be not abundantly sufficient to’satisfy any that are | willing to be satisfied, of the apostolical institution or | appointment of our Lord’s Day. «* Jt hath appeared by natural light or reason, th the setting apart of some days or times, is necessa in order to the more sure and solemn performance of religious offices. Jt hath appeared, that God himself | was pleased to institute a seventh-day Sabbath imme | diately after the creation, and did either re-inforce the old, or, which seems more probable, appoint a new one to. the children of Israel. = «« Jt hath appeared, that the obligation of the Jewish Sabbath, ceased of course, upon the death and resurs rection of Christ our Lord, and that the glorious day ~ ; (85) of his resurrection was of all others, the most wor thy and proper to be substituted in the room of it, and designed picts spirit of prophecy many hun- s before. We cad romacea, that this was the day which the ‘Holy Ghost signalized with the gift of tongues, and sall powers necessary and convenient for the establish- pment and edification of the Christian church, and which the holy apostles, together with the apostolical church, observed as the weekly festival of Chfistians. Tt hath appeared likewise, that this day was ‘in the apostles’ time, and by St. Joiu called the Lord's Day, wand called so, asa day then well known, by that e Eo that the church of Christ hath all along ob- served it as a day holy to the Lord, is a matter of ‘fact so notorious as not to be denied.’’ Mr. Cleaver asserts, and endeavours to prove that, “¢ The Lord’s Day is a consecrated time of divine in- stitution, and immutable. Sound wisdom and good idiscretion doth teach man, in matters of question and difference, not to deliver all that may be spoken: but so much as will prove substantial and solid: and therefore, although many probable reasons might be roduced, to give some light to the cause we have in hand, yet it being of such weight and importance as itis, will most safely be settled on such a sure and firm foundation, as may secure the builders from world, that it is not of an ordinary or common rank swith all the other days of the week: but appointed for some more excellent employment. There is nothing to be found (for ought I can remember) in all he New Testament, that by the Spirit of God is cribed to Christ, and he thereunto entitled, in re- : H gard e ( 86.) gard to his dominion over the church but it is sacred and holy, and set apart for holy uses; as his word, Col, iii. 16. Ais gospel, Mark i, 1. his ministiy and service, 1 Tim. i. 12. Ais grace, Rom. xvi. 24 his spirit, Gal. iv. 6. Ats supper, 1 Cor. xviii. 20. his bread and cup, 1 Cor. xi. 27. Ais table, 1 Cor. x. 21. Ais church, Eph, v. 23. And why then should His pay alone be de- frauded of the honour of holiness? Let us proceed a _ little farther, and enquire why, and for what cause it is in this place called by the name of the Lord’s Day ? Either it is because it belongeth to him by right of creation ; or that some notable work is appointed to be wrought in it, by way of destination, as in. that sense, or the like, where it is said, The day of the Lord shall come even as a thief in the night, (1 Thess. v. 2.) Or by virtue of his setting it apart through consecration. But it is not termed here, in respect of the first cause : for so all times are alike his; as the Psalmist testifieth, saying, The day és thine, the night also is thine; thou hast prepared the light and the sun. Thou hast made summer and winter, Psalm. Ixxiv. 16, 17. © And what certain intelligence should the churches have received from the apostles touching the time, when those great things were revealed unto him; if he had told them that it was a day of the Lord’s making? And in respectof the second it could not be, for that intendeth a time yet to come. And therefore it must be meant of the last; that it is so denomina- ted, by reason of that choice which Christ hath made of it by consecration. ** We have many learned writers, of principal note, consenting with us, in the application of this place to to this point. Some by way of exposition and des claration, as Beza: Some by way of proof and confirmation, as Peter Martyr: some by way of dispu- tation, as Dr. Whitaker. ‘© Beza doth, in this manner, deliver his senti- ment: John termeth that the Lord’s Day, which Paul ealleth the first day of the week, 1 Cor. xvi. 2. Acts se 7. por ( 87 ) Upon which day it appeareth, that the Christians were wont to’assemble together, as the Jews met on the Sabbath in the synagogue. So it may appear, that the fourth commandment, for the sanctifying every seventh day, so far as touched the old Sabbath, and the legal rites, was ceremonial : but remaineth for the worship of God, a precept of the unchaneea- ble moral law, and such an one as is perpetual during life. And the Sabbath stood from the creation of the world, to the resurrection of Christ; which seeing it is another creation of another world ; (as the prophets speak) then out of doubt, by the appointment of the Holy Ghost to the apostles, instead of the Sabbath, which wasfor the former age, or that seventh day was chosen the first day of the new world, wherein, not that corporal or corruptible light, which was created the first day of the old world; but that which is hea- veuly and eternal, hath shined upon us. And there- fore tlie assemblies of the Lord’s Day (which Fustin Martyr also expressly mentions, Apology 2.) are of apostolical, and truly divine tradition,’ “© Peter Martyr hath this saying, ** As by the appointment 0% the law, the Sabbath was celebrated to keep fresh in memory the makin of the world: so now is the Lord’s day for use, to keep fresh the memorial of Christ’s resurrection ; therefore, also to confirm the hope of our own A rection, But when this change was made, we have it not expressly set down in the holy scriptures: not~ withstanding in the Revelation of St. John, there is *xpress mention made of the Lorp’s Day.? Dr. Whitaker, maintaining the perfection of the scriptures against human traditions, affirmeth, «© That the Lord’s Day is no unwritten tradition: for that it is found in the scripture, even in the first of the Revelations,” Dr. Ames asserts, “* The the most solemn time of worship, is now the first day of every week, which is. called the Lord’s Day, Rev. i. 10, 1 Com xvi 2. H2 And (88 ) And it is called the Lord’s Day by the same reason that the Holy Supper of the Eucharist is called the Lord’s Supper, 1 Cor. xi. 20.; namely, because it was instituted by our Lord Jesus Christ, and it must be referred to the same Lord in the end and use of it. «¢ Whereas the last day of the week is now changed — into the first day, this was not done by human, but Divine, authority. Tor He only can change the. day © of the Sabbath, who is Lord of the Sabbath Day ; 7 thatis Christ, Mark xii, 8. Whence also that first” day which succeeded, is properly called the Lord’s Day. If this Lord’s Day be granted to be of apostoli- — cal institution, yet that authority which it is built — upon, is nevertheless divine; because the apostles were no less guided by the spiritin holy institutions, — thar in propounding the doctrines of the gospel, either in word or writings. Yet it is more likely that Christ himself was the author of this institution in his own person. q 1. Because Cfrist was no less faithful in ordering his_ house, or the church of God, as touching all things — that are generally necessary and useful, than was Mo- — ses, Heb. ill 2, 6. 2. Because Christ himself did often appear upon this very day, unto his disciples, gathered together in one place after his resurrection, John xx. 19, 26. 3. Because he poured outhis holy spirit upou them this very day, Acts ii. 1, &c. b 4. In the practice of the churches, in the time of the apostles, when there is mention made of the ob- — servation of the first day, Acts xx. 7. 1 Cor. xvi 2. _ it is not remembered, as some late ordinance, as a | thing a good while received among all the disciples }} ef Christ, 5. The apostles did, in all things, deliver those things to the churches which they received of Christ, ICOrS kay eee , 6. This institution could not be deferred one week | after ( 89 ) after the death of Christ, and that law of one day i every week to be sanctified according to the determi- nation of God himself, remains firm: which law hath been demonstrated before to be of perpetual right. 7. If the institution of the Lord’s Day was defer red so long, till the apostles had made a separation for the Jews, and had their meetings apart, Acts xviii, 6,7. ch. xix. 8, as some would have it; ther alk that space of time which came between the death of Christ and this separation, which was above three years, the 4th commandment had bound none to the observance of any day; because the Fews’ day was al- ready abolished, nd By this opinion there was no new day brought in the room of it, and so there were only nine precepts in force all that time: 8. The reason: itself of this change confirms the same, which is by the consent of all referred to the tesurrection of Christ; namely, because on this day was the creation of the new world, or the world to come, Heb,ii. 5, in which all things were made new, 2 Cor. v. 17, was perfected ; so that God did now, in Christ, rising again from the dead, cease or resf from his greatest work. As therefore in’ the begin- ning of the creation, when God rested from his works, he then blessed and sanctified that day wherein he did rest : so itwas meet that the very day wherein Christ did rest from his labours, hiinself also‘should sanctify the saiae day, Neither is that easily to be rectified which is urged by some of the antients, out of Psalm exviii. 24, This is the day which the Lord hath made; for in that very place is treated of Christ’s resurrection, as Christ himself interprets, Matt. xxi. 9. It was also most meet that the day worship in the New Testament, should be ordained by him, by whom the worship itself was ordained ; and from whom all blessing and grace is to be expected in all worship,?” “* But whether ¢his day was in order the seventh from the creation or not, the ieee is silent; for where 3 it { 90 ) fit is called in the commandment the seventh day, that — is in respect of the six days of labour, and not other- — wise: and therefore, whensoever it is so called, those six days of labour are mentioned with it. The seventh day therefore is, the seventh day after the six days of Jabour, nor can any more be inferred from it: the — example of the creation is brought for the guotwm, — one day of seven, as I have shewed, and not for the © designation of any certain day of the seven. Never= — theless, it might fall out so, by the disposition of — Divine Providence, that the Jews’ designed seventh day, was both the seventh day in order from the crea- tion, and also the day of their deliverance out of “Egypt.’’---Mede. q ** Now I come to the second thing I propounded, says the learned Mede, to shew How far, and in what | manner, the like observances bind us Christians. \ say there- ‘fore, that the Ciristian, as well as the Jew, after sir days spent in his own’ works, is to sanctify the seventh, that he may profess himself thereby a servant of God, _ the Creator of Heaven and Earth, as well as the Jew. — For the quotwm therefore, the Jew and the Christian — agree; butin the designation of the day they differ. | For the Céristian chuseth for his holy day, that which with the Fews was the frst day of the week, and calls it The Lord’s Day, that he might thereby profess him- self a servant of that God, who, on the morning of — that day vanquished Satan, the spuatual Pharaoh, and redeemed us from spiritual thraldom, by raising Fesus Christ our Lord from the dead; begetting us, instead of an earthly Canaan, fo an inheritance incorruptible in the Hea- vens. Ina word the Christian, by the day he hallows, professes himself'a Christian ; thatis, as St. Paul speaks, To believe on him who raised up Fesus our Lord from the dead, So that the Jew and Christian both, though they fall — not upon the same day, yet make this designation of — their day upon the like ground : the Jews the memo- rial day of their deliverance fromm the emporal Egypt, and temporal Pharaoh; the Christians the memorial “ Co} { 91), of ap delle ies from the spiritual Egypt, and spi- ritua araolh. Mr. Watson says, the first day of the week was in- stituted in the room of the seventh, ‘* Not by eccle- siastic authority.’’ fe The church, says Mr. Perkins, hath no power to ordain a Sabbath. But, ‘© 1, The change of the Sabbath, from the last day of the week to the first, was by Christ’s own appoint= ment, Christ is Lord of the Sabbath, Mark ii. 28. And who shall appoint a day but he who is Lord of it? He made this day, Psalm exviii. 24. This ts the day which the Lord hath made. Arnobius and the current ex- Bar mndcratane it of our Christian Sabbath, and ee Seekers s Day, Rev. i. 10, because of "aaa os ‘s i wing it, and setting it apart from ee Ce oe a ce worship and service. es ic ia ane a a ay of 454 ae and appeared which was to feaniias his di oh l ae eed Athanasius, that he tran sf mee “the jenat Seton aa a oe a nsferred the Jewish Sabbath to “ ‘. ai ES *esping af ae el tl (which is’ the = ree Lae eae ice o the apostles, 1 Cor, breaking of bread on this “a vole Soe eats tivs and. Isidore, made the ie fo pike Hos ear bath, to be an apostolical puck Gur pespel Sab- ee eet erator and affirm, that by be asteniel and eee | a : ea ee Mae ea cy set apart by divine authority ; fox py Were inspired by the Holy Ghost. ae ornare church had the Lord’s ee ee tae ot ae high estimation : day. Ienatius the most aes Cfath aectne ts the time of St. John, hath Hee a is "said ee one that loveth Christ, keep hol he fi 1 peste week—the rks day.” y the first day of the ow there isa grand reason for chancing the : ‘ ewis Sabbath to the Lord’s Day, because this sate ‘iA - mind ( 92 ) mind of the Mystery of our redemption by Christ. Great was the work of creation, but greater was the work of redemption, it was said Hag. ii. 9. The glory of the se- cond temple was greater than the glory of the first temple; sor the glory of redemption was greater than the glory of creation. Great wisdom was seen in the curious — making us, but more miraculous wisdom in saving us. Great power was seen in bringing us out of nothing’; but greater power in helping us when we were worse than nothing, It cost more to redeem us, than to create us. Increation there was but speaking a word, Psalm exlyiii. 5—in redeeming us, there was shedding of blood, 1 Pet. i. 18, 19. The creation was the work of God’s Jingers, Psalm viii. 3—redemption was the work of his am, Lukei. 51. In the creation God gave us our- selves—in the redemption he gave us himself. By crea~ tion, we have life in Adam—by redemption: we have — a life in Christ, Col. iii. 3. By creation we had a right to an earthly Paradise—by redemption we have a title ‘to an heavenly kingdom. So that well might Christ change the seventh day of the week into the first, because this day puts us in mind of our re-~ demption which is a more glorious work than our creation.’” 2. In the first ages of Christianity. ; «© St. Ignatius who was a disciple of the Apastle St. John, and died but eight or ten years after him ; says, ‘* Let us keep the Lord’s Day, on which our life arose.””? And ‘Fustin Martyr , a few years after him, says, ‘* On the day commonly called Sunday (by the Heathens, meaning the first day of the week) all meet together in the city and country for divine wor- ship.” Dionysius of Corinth, speaks of the Lord’s. Day asa foly day 3. and Clemens of Alexandria, ob- serves, that he that truly keeps the Lord’s Day, glori- fies the resurrection of the Lord. Tertullian calls the acts of public worship, Lord’s Day Solemnities. Ori- gen and Cyprian make mention of the first day as the Lord’s. Day, and the tine of worship.’’»--Dr. eet 6 / @: . ( 93 ) ‘¢ We may observe all along in the sacred story, says Dr. Cave, that after Christ’s resurrection, the apostles and primitive Christians did especially assem~ ble on the first day of the week. And whatever they might do at other times, yet there are many passages that intimate that the first day day of the week was their more solemn time of meeting. After the apos- tles, the Christians constantly observed this day, meet- ing together for prayer, expounding and hearing the scripture, celebration of the sacraments, and other public duties of religion. Pliny, when giving Trajan an account of the Christians, tells him that they were wont to meet together to worship Christ, stato die, upon a set and certain day, By a violent persecu- tion of those times, the Christians were forced to meet together before day ; so Pliny in the same place ‘tells the Emperor, that they assembled defire day light to sing their morning hymns to Christ. Whence it is that Tertulliah, so often mentions their nocturnal convocations ; and in case of persecution he tells Fudius, that if they could not celebrate Dominica Solemnia, their Lord’s Day solemnities, in the day time, they had the night Sufficiently clear with the git of Christ. ‘*No sooner was Constentine come over to the church, but his principal care was about the Lord’s ey sqbe commanded it to be solemnly observed ; and that by all persons whatsoever; he made it to all a day of rest, chat men might have nothing to do but to worship God, atid be better instructed in the Christian Faith, and spend their whole time, without any thing to hinder, in prayer and devotion, accord- ing to the custom and discipline of the church. And for those in his army who yetremained in their paganism and infidelity, he commanded them upon the Lord’s ‘ Day to go out into the fields, aud there pour out their souls in hearty prayer to God. And that none might pretend their own inability to the duty, he himselt composed, and gave them a short Form of Prayer, which he enjoined them to make use of every Lord’s Day. Theodosius (.94 ) Theodosius the Great, by a second law fatified one _ which he had passed long before, wherein he expressly prohibited all public shews upon the Lord’s Day, that the worship of God might not be confounded with these profanesolemnities. ‘This law the younger Theodosius some few years after, confirmed and enlarg- ed; enacting, that on the Lord’s Day, not only Christians, but even Jews and Heuthens, should be re- trained from the pleasure of all sights and spectacles, and the theatres be shut up in every place, The primitive Christians, as the apostlés, some times met with the Jews and Jewish'Converts, on the — seventh day Sabbath: but openly declared, they did it only in a Chrasitan way, and kept it notasa Fewish Sabbath,’ as is expressly aflirmed by 4thanasiys, Nazi- anzen and others; and the Laodicean Synod has a canon to this purpose; ** Thac Christians should not Judaize, and rest from all }abour on the Sabbath, but — follow their ordinary work ; and should not enter tain such thoughts of it, bat that still they should — prefer the Lord’s Day before it, and on'that day rest as Christians : but if any were found to Judaize, they should be accursed. Pope Innocent in'an ep. to the Bp. of Engubiwm, says, ** We commeniorate Christ’s resurrection not only at Easter, but every Lord’s. Day.’? And Theophilus Bps of Alexandria, speaks thus ; «« That both custom and reason challenge from us, that we should honour the Lord’s Day; seeing on that day, it was that our Lord Jesus Christ completed his- | resurrection from the dead,”’ ** Time is as necessary a circumstance in religious worship, as place,’’ says Lord King. ‘* Now the prin= cipallest and. chiefest of these times and seasons’” (mentioned by Clemens Romanus) ‘* was’ the first day of. the week, in which they constantly met together to perform their religious services ; so writes Justin Mar= tyr and Tertullian ;’? (as quoted above.) ** Aurelius, who was ordained lector or clerk, by St. Cyprian, is described in the execution of his office, dy reading on: ( 95 ) V _mthe Lord’s Day, And F; tetorinus Petavionensis says; “On the Lord's Day we go forth to eat bread with | giving thanks,” which is the Lord’s Supper : and Min » nucius Felix mentions. the Christians assembling to a | festival on a solemn day. Clemens Alexandrinus, calls | it, the chief of days, and our rest indeed.’’ On Suns day we give ourselves to gladness,” saith Tertullian. , Dionysius, Bp..of Corinth, in his letter to the Church of Rome, says, * To day, being the Lord’s Day, we | keep it holy, and therein’ we have read your epistle, and the first epistle of Clemens,’? who was pastor at 'Rome. Clemens of Alexandria, writes, ** That a true Christian, according to the commands of the gospel, ebserves tte Lord's. Day, by casting out all evil ‘thoughts, entertaining profitable ones, glorifying the ‘Tesurrection of the Lord thereby.”? Fustin Martyr ve- lates, “*.Thaton Sunday the Christians assembled together, because it was the first day in which God ‘changed the darkness and the chaos, and made the world, and Jesus Christ our Saviour in that day arose from the dead.’? And Origen, advises his auditors to pray unto God especially on.the. Lord's Day, which is a commemoration of the passion of Christ; for the Tesurrection of the Lord is celebrated not only once in the year, but every seven days.’’ To which we may add that passage of St, Ignatias, « Let us no longer Sabbatise,’’ (i. e. keep the Jewish Sabbath) “* but keep the Lord’s Day, or live according to the Lord’s life, on which day our life arose by him ;’” or, as is more fully expressed in his interpolated epistle, ** Instead. of Sabbatizing, hrist, keep the Lord’s Day as afestival, the day on which he arose, the supreme of all days, on which our life arose, and there eer aye by Christ.’*—«« Other testimonies have been adduced by other authors, says Dr, Watts, par- ‘icularly that of Theophilus of Antioch, “ The third day, which taking its name from the resurrection of ‘he Lord, is called the Lord's Day, is the first day of she week,”? Dr. (°96 ) Dr. Fuk, as cited by Mr. Wells, says, ‘¢ The Lord’s Day is no matter of indifference, but a neces- sary prescription of Christ himself, delivered to us by his apostles”? The learned Dr. Prideaur observes, «© The canon of the church, doth not give to this day any divine authority, which before it had not, but sheweth rather what they received from their an- cestors, to be transmitted by them to their posterity.’ And Suarez, the Jesuit says, ‘* the Lord’s Day, prac- tically and morally, is immutable, and subject to no — alteration,’’ and therefore it cannot be of human autho= rity. ‘* Of old, saith Athananus, the Sabbath was in great esteem among the ancients, but the Lord hath changed the Sabbath into the Lord’s Day.” And Eusebius speaking of Jesus Christ, says, “ He appointed a weekly Sabbath for all the world to observe and celebrate.’? Junius, who assisted in translating of the Old Testament into Latin, solemnly professes, ** That the old Sabbath is changed into the Lord’s Day in the Christian church, upon the account of Christ’s resurrection; and that the author of this change is not human tradition, but Christ’s own observation and appointment. And Piscator asserts, ‘* Though there be no express command for the Lord’s Day in the scripture, yet the facts of Christ and his apostles — on that day, do undoubtedly declare its divine original — and institution.” Bp. Andrews, that library of learn= ing, as Mr. Wells calls him, puts this query, ‘* How can it be called the Lord’s day, but that the Lord made it??? And Bp. Lake saith positively, ‘* That Christ — did substitute the Lord’s Day in the place of the Jewish Sabbath. Dr. Fulk fears not to affirm, | «© That the Lord’s Day is a necessary prescription of Christ of himself’? ‘And Dr. Lindsey, Bp. of Bre- chen, and many other divines, heartily concur é this Judgment.” Mr. Wyait affirms that, ‘* as the first w- Sitution of the Sabbath was by divine authority, so likewise was the change of it.’ And after mentioning the several appearances of Christ on the first day be the (97) the week, the practice of the apostles, and the words of St. Ignatius, St. Barnabas, Fustin Martyr, and Ters tullian; adds, ‘* Now put but the force of all» these premises together and the will certainly amount to the full proof of the validity of the Christian Sabbath: so that we may mely conclude, the ever blessed Jem sus hath sanctified this day by his resurrection; and the apostles confirmed the observation of it, both by their writings and uniform practice; and therefore it hath such an inviolable stamp of divinity upon it, that now it is no more alterable to the end of the world.’’ *: The first day of the week, says Mr. Addison, was in its returns a perpetual memorial of Christ’s resur~ rection, as the devotional exercise adopted to. Friday and Saturday were to denote to all ages that he was crucified on one, and that he rested in the grave on the other.”’ : Now the holy scripture acquaints us, says Anony- mus IJ, that the first. day of the week was the usual time, when the immediate followers of our Lord did assemble for the exercise of their religious worship. And that they did it by his authority, the apostles’ practice, followed by all the primitive Christians, may convince us; though we find not the appointment ez, Pressed in the new testament; because the matter of ct was so well known, by common usage, a great while before the gospels and epistles were written and pened, which was not till many. years after our rd left the world. And then it might seem super fluous and unnecessary to acquaint the people with that, which they. did see and know, as well as they knew the day which went over their heads,’? Mr. Warren has given us the sentiments of thirteen of Paprusittve fathers ofthe church. Some of their words haye been given before, but as they are given here at greater length, it may not be unacceptable if I transcribe them, _ 1s St. Ignatius, who lived about thirty years in the apostles time, in his epistle to the Magnesians, I says, { 98.) says, ‘* Let us therefore no longer keep the Jewish | Sabbath, rejoicing in idleness ; buc let every one of | us keep the Sabbath spiritually, not in bodily ease, but in the meditation of the law ; notin eating meat dressed yesterday—or drinking luke-warm drinks— or walking outa limited space—nor in dancing and — senseless sportings, but in admiration of the works of — Gop. And setting aside the Sabbath, let every one ~ that loves Christ, keep holy the ‘Lord’s day ; the — queen of days, the resurrection day, the hiphed of | alldays.’’ Archbishop Usher and others, object to this vulger edition of Jynatius, and produces a more | correct copy of Ignatius’s Epistle, approved of by Eu= | sebius, Athanatius, Theodoret, and Dr. Twiss. —1n which, speaking of the Jews converted to the faith of Christ in his days, says, ‘* Phat they didno longer keep the | Sabbath, but led their life according to the Lord’s Day, in which our life arose.’’ 4 J 2. Fustin Martyr, who lived in the very prime of the primitive times, about 150 years after Christ’s nativity. In his apology for the persecuted Christians, — to the Emperor Antoninus, says, ‘* Upon the day call- ed Sunday, all that are within the cities, or the vil- lages, meet together in some place where the records of the Apostles and writings of the prophets, as much as are appointed, are read tous. ‘Che reader having done, the priest or president ministereth a word of exhortation, that we do imitate those good things — which are there rehearsed; then ‘standing up toge- ther, we send up our prayers to Heaven; which be- ing ended, there is delivered unto us bread and wine with water ; (water to mingle with their winein those hot countries, of which none are allowed to partake but the baptized persons, believers, or such as live according to the rule of Christ.) After this, our priest or president offers up (as much as in him is} our prayers and thanksgivings to God, and all the people say, Anien: then those of the rich sort, every one as his good will is, contribute something yen e (99 ) the poor Brethren. On Sunday, adds he, we all make a public assembly ; inasmuch as itis the first .day in which God changed the darkness and the mat- jter, and made the world: and because on this day Jesus Christ our Saviour arose from the dead. For, on the day before Saturday they crucified him, on the day following Saturday, which is Sunday, appearing to his apostles and disciples, he taught these things.”” 3. Dionysius, Bishopjof Corinth, in an epistle of his to Soler, Bishop of ae writes thus, ** We have ‘Spent (or passed through to the end of) the Lord's i. to-day an holy day.’ 4, Tertullian, in. his book ‘of the Soldier’s Crown, says, on the Lord’s Day. we hold it unlawful to fast or to pray, kneeling: because it is a day of joy and gladness, for-on. the Sunday we give ourselves to joy, or gladness. Although on the Sunday we give our- ‘selves to gladness, yefit is for another, far wide rea- son than to honour the sun. In the second place, are we from them who appoint the Saturday to idleness andeating: And in bis book concerning idolatry, he | ks thus to the Christians, to the Heathens every tival is some annual day, but to thee every eighth. day. Meaning the day next afcer the seventh. 5. Origen says, ‘© I demand when the manna began to fall from Heaven ~."“id it is apparent from the holy Scriptures, that mata was first given.on the Lord’s Day. For if ,as the scripture says, they gathered it six days together, and ceased the seventh, being the Sab- bath Day ; without controversy, it began to fall on the first doys. wach is the Lord’s Day ; which’ being ma- nifest from the divine scriptures, that upon the Lord’s Day, God rained manna trom Heaven, and upon the Sabbath none; let the Jews understand that even then our Lord’s Day was preferred before the Jewish Sab- bath. Upon our Lord’s Day, the Lord always rains manna from Heaven : viz. the Heavenly oracles, the word read, and preached to the people,”” 12 6. Cyprian { 100 ) 6. Cyprian says, ‘* For because the eighth day ; that is, the first after the Sabbath, was to be the day in which the Lord should arise, and quicken us, and give us the spiritual circumcision; this eighth day, that is, the first after the Sabbath, and the Lord's Day went before in the shadow, &c.’’ 7. Athanatius says, * Of old, the Sabbath was in great esteem among the ancients, but the Lord hath changed the Sabbath into the Lord’s Day. Not we by our authority have slighted the old Sabbath, but in regard it aid Belong to the pedagogy of the law, when Christ the great master came in place, it be game useless: the candle is put out, when the sun shines.’? As they sometimes meet with the Jews on — their Sabbath, he accounts for it, saying, ‘* Not as if we were infested with Judaism, but we meet upon © the Sabbath that we may worship the Lord of the’ Sabbath, not out of any religious respect to that false Sabbath, (as he calls it) but merely ih devotion to Christ.”’ ; 8. Hilary, a French divine, who lived in the year 355, lefta most memorable record behind him, of the | Christians practice in his time, ‘* Upon the eigith day), saith he, which also is the first day, we rejoice in the , festivity of a perfect Sa.sath.”’ » 9. Ambrose, Bp. of Milan, s-ys, ‘* To us the Lord’s Day is therefore venerable <0 5 solemn, because thereon our Saviour, as the rising: sun, having dis- pelied the darkness of death, shone forth by the light of bis resurrection. The Sabbath Day was the last in order of days, but the-first in sancification under the law; but when the end of the law was come, to wit, Jesus Christ (Rom. x. 4.) and by his resur- rection bad consecrated the eighth day, that which is is the eight, began tobe the first, being dignified by the precedency of the number, and sanctified by the resurrection of the Lord-” 10. Hierom, in his book against Vigilantius, says, «¢ The apostle Paul commanded in almost all ee r that ( 101) e be collections for the poor upon the first: ape week, which is the Ponta Jay.’’ And speaking of the Christians, in his days, he informs us, * That they designed the Lord 8 Day wholly un- to prayer and reading the scriptures, A, f 11. Chrysostom says, ** 1 will close my sermon with the words of Moses—* I call. heaven and earth to witness against you, that if anylof us present, or those that are absent, shall go to look upon the trumpets, or meet in the.synagogue, or join in their fasts, or artake of their Sabbaths,.or perform any other Jew= Ish custom, great or small: Iam clear from the blood of youall. These words shall stand upin the day of our Lord Jesus Christ, between me and you: and if you obey, they shall give you great boldness ; but it you disobey, or conceal any of them, that presume to commit such like things, they shall rise up as vehement witnesses against you.”’ And adds,.a Teason why St, .Paul should appoint this first day for the collection ; :1Cor, i. 6, 2, . ** Because, says he, this day they did abstain from all works, and the soul was more chearful by the ‘rest. of the day, be- sides the good things received this day ; for on this day death was destroyed; the curse was dissolved,. sin vanquished, the gates of Hell broken to pieces, there= fore if-we so honour’ our birth days, how much ©ught we to honour this day, which may well be called the birth day of all mankind,’ 12, Augustine bears this testimony to this day, ‘© You, saith he, (speaking to the Manichees,) on a day called Sunday, worship the Sun; but we call the same day the Lord’s Day, because we therein honour « Not the Sun, but the Lord’s resurrection, &c.’? 13. Eusebius, in his oration of the praise of: Con~ Stantine, where magnifying Christ above all the gods and grandees of the Heathens,. of all the gods or heroes of the Scribed to all the inhabitants of. the world, by sea and land, that coming i pias in one place, every 3 week, { 102 ) week, they should celebrate as festival the Lord’s Day ; and appointed that as they feed their bodies with food, so they should refresh their souls with divine instruction.”’ «© Now to take the sum of all, says Mr. Warren :--~ On the first day of the week our Saviour was raised from the dead ; on this day he often appeared to his ~ disciples after his resurrection; sent his oly Spirit on this day after his ascension, and stamped his own blessed name upon it. On this day the saints assem- bled, the apostles preached, the sacraments were ad- mitiistered, charities were collected; and cohcerning 4 this day the holy prophets prophesied ; what day was — ever maiked out with more illustrious characters ? ” “ Ttis a pithy saying of Mr. Shepherd ; bara Lord’s Day may be stiled'the first of the week in one © respect, and yet the eighth day in another respect, why may it not in athird respect put on the name of the seventh day? Andso Mr. Cawdrey seconds him, as Adam, says he, (excepting the first 7th day) might be said to work the first six days and rest the seventh, so supposing Chrit kept the first Lord’s Day, we may be said ever after to work six days and rest the seventh.’” “ Bellarmine says, the apostles thought it not fit to observe the Jewish Sabbath, and therefore changed it into the Lord’s Day.” Covarruvias saith, that all divines agree with Aguinus, that there is something moral in the 4th command- ment which continues to oblige, and that the Lord’s Day is of divine institution. a3 Asorius confesséth, that the observance of the Lord’s Day hath something of the divine‘and natural law in it, which requires one day ina week should be con= secrated to the service of God, and that it is most agreeable to reason. And he adds, that Panormitan, Sylvester, and other canonists, held the Lord’s Day be of divine institution. Suarez saith, that the church do observe one day in seven, by virtue of the divine law; that proporiag deing ( 103 ) being so agreeable to natural reason, that it cannot be altered. : Mr. Hooker saith, that we are to account the sancti- fication of one day in seven, a duty which God’s im- mutable law doth exact for ever.’ Stilling fleet. John xx. 26. ** And this was the next frst day of the week: Nazianzen on this maketh an oration on pur- pose, and files it, The new Lord's Day, solemnized in the weekly revolution, after the resurrection day. Junius is very confident, that the Lord appeared the first day of every week, between his resurrection and ascension. Dr. Lighifoot, and Mr, Fenver tellus, that Christ’s appearing on a mountain, in Galilee, men- tioned in Matt. 28. 16, &c. was likewise on the first ‘day of the week.” Wells. Though Mr. Fiming believes the 4th command- ment is abrogated by the gospel: he proves at large from scripture, and arguments deducible therefrom, that the first day of the week is now the Christian Sabbath, or day of holy j »y. His arguments are too prolix to be transcribed here. : ‘* The Sabbath is changed to the first day of the week, says Mr. Willison, because it is the most honoue rable and glorious day to Christ and his church, that ever dawned upon the world’: the most honourable to our Redeemer, and the most joytul to the redeem- ed: and therefore ought to be kept in perpetual re- membrance.’?” ‘© The great care and concern of the primitive Christians in the religious observance of the Lord’s y, says Mr. Preetor, appears, Ist, from their con- Stant attendance onall thsoleinmities of public wor- ship, from which nothing but sickness, imprisonment, ‘banishment, or some great necessity could detain them. 2diy, from their zeal in frequenting religious assemblies on this day, and-in the times of the hottest . persecutions, when they were often beset and seized in their meeting and congr: gations. 3dly, from their studious. observations of their vigils or nocturnal as- semblies, ( 104°) semblies that preceded the Lord’s Day. 4thly, from’ their eager attendance on sermons, in many places twice upon this day, and their constant resoiting to evening prayers, where there was nosermon. Lastly, from the severe-censures inflicted on those who vi- olated the laws, concerning the religious observance of this day, such persons being usually punished with excommunication.” Ireneus says, ‘© Each of us spends the Sabbath in a spiritual manner, meditating on the law of God with: delight, and contemplating: his workmanship with « admiration.” Let it be remembered that Treneus had - been instructed by Polycarp, who was: the disciple of « the apostleJohn. Thus Ireneus speaks, ** I can des- cribe the very spot in which Polycarp sat and expound- ed, and the sermons which he preached to the multi- tude,’ and how he related to us his converse with John, and with the rest of those who had seen the Lord ;. how: he mentioned their particular expressions, and what things he had heard from them of the Lord, ~ and of his miracles, and of his doctrine. As Poly- carp had received them from the eye-witnesses of the - word of life, he-told usall things agreeable to the- scriptures.’’ Milner. The 20th canon of the council of Laodicea, held - A.D. 367, says, That Christians must not judaize, . and reston the Sadsath Day, but work-on that~ very? day ; and give the preference to the Lord’s day; by» resting as Christians, if they-can: but. if they are: found tojudaize, let them be anathema {rom Christ.” Mr. ‘oinson ina note, says, See the difference - between the Sabbath Day (or Saturday) and the Lord’s., Day.—If they can, i.e. If they be not slaves to Heathen | masters, and so be forced to work.” ‘Tn the primitive times when the question was ask- - ed, servasti dominicum ? Hast thou kept the Lord’s’ Day ? the answer was, christianus sum, intermittere non possum : Tam a Christian, & may not dootherwises . or Icando no less than keep the Lord’s Day.” ph e ( 105 ) *' The first day of the world is called Jom echard ; one Day, thisis, the first day. Gen. 1. 5, for as the day was initial to the world, so the day of our Lord’s resurrection is the beginning of our glorification; as on that day light was produced, so Christ rising, the light of righteousness and joy is risen to us.’? Trapp. ‘* The Sabbath was holy, either by a simple holi- ness which belongs toat, as was the 7th day ; or else by a double holiness, occasioned by. some solemn feast upon that same day, and then it was called, Sabbatun Magnum ; a great Sabbath; John 19, 36. for on that Sabbath Day, of which St. John speaketh, the Feast of Passover happened that year.”’ Dr. Goduyn. Mr. Bingham has given us many pages on the Sab- bath. I shall content myself with giving his sentis - ments on the subject, by transcribing the contents of ~ each section: 1. The Lord’s Day of continued observation in the _ church from the days of the apostles, under the names of Suspay, the Lorp’s Day, the First Day or Tue Week, and the day of breaking bread, &c, 2, All proceedings at law forbidden and suspended - on this day, except such as were of absolute necessity, 88 great charity; as manumission of slaves, &c, 3. AJl secular business forbidden, except suchas Necessity or charity compelled men to, as gathering of their fruits in harvest, &c. . 4. No public games or shews or ludicrous recreas tions allowed on. this day. ; 5. All fastines prohibited on. this day, even in the time of Lent. 6. All prayers offered up in the standing posture on the Lord’s Day, in memory of our Savivur’s.resure , ' Tection. : 7. The great, care and concern of the primitive } Christians in the religious observation of the Lord’s Day. This demonstrated ; first, from their constant q Bewvience upon all the solemnities of public wor- ) ship. é 8. 2dly, ( 106 ) 8. 2dly, From their zeal in frequenting religious: assemblies, even in times of persecution. 9. 3dly, From their studious observation of the- Hel or nocturnal assemblies preceding the Lord’s. ay. 10. 4thly, From their attendance upon sermons in- many places, twice on this day. 11. Sthly, From theirattendance at evening "prayers, , where there was nosermon. ‘ 12. 6thly, From the censures inflicted om those who violated the laws, concerning the religious ob- servance of the Lord’s Day. If any one absented for three Lord’s Days from the public assembly of the church, without any just. reason or necessity to compel him; this was an of- fence thought worthy of excommunication, as may be seen in the canons of the council of Eliberis, and: Sardica, and Trullo. If any one went-to the public games in the theatre, _ or-the circus on. this day, he was liable to excommuni- cation; also fora single oftence after a first admonition; as appears from the councils of Carthage, and the de- nounciations of St: Chrysostom. if any one left the church while the bishop was. preaching, by a rule of ” the fourth council of Carthage, he was liable to the same condemnation and: censure. If any one came: to church to hear the scriptures. read and sermon: preached, but refused to join in prayers or the recep-. tion of the communion, he was to be excommuni-- cated for his offence, and reduced to the state of a. penitent, as one who brought disorder and confusion, intothe church, ‘This we learn from the apostolic canons, and the-councils of Antioch, Ekbaris, and. Toledo.”’ Origen shews.why the Sabbath was translated to the Lord’s Day. Augustine saith, the Lord's Day was declared unto°the church by the resurrection of the Lord upon that day :-and by Christ it was first ordain- ed to be kept holy. And i another place, that the: apostles, £107.) “apostles appointed the Lord’s Day to be kept 4 x religious solemnity: because on that day our Lor rose from the dead. The Synod, called Synodus Colo niensis, saith, that the Lord’s Day hath been famous in the church ever since the apostles’ time, _Fictorinus ~Petavionensis, represents this day asan usual time when “they received the Lord's Supper. ** The first day of ithe week was all-along observed by Christians as their Saddath for almost 1600 years before any pretenders to ‘that name, that I know of, says Mr. Brown, opposed it.’ Clemans Romanus saith, God hath required us to serve him in the appornéed times and seasons: for which reason, we ought toserve him at those determinate times? Pliny speaks of the Lord’s Day, as a sacred day among the Christians : and that Christians in his time met together, on an appointed day, to sing praises to Christ as toa God, and bind themselves by a sacrament,’* Junius says, ** Wherefore seeing the Lord's Day is by the fact of Christ, (viz. his resurrection, and often appearing to his disciples on that day,) by the ex. amples and institution of the apostles, by the conti- nual practice of the ancient church, by the testimon of the scripture ; and observed and substituted into the place of the Jewish Sabbath : they do foolishly, who say, that the observation of the Lord’s Day is of tradition, and not from the scripture, that b this Means, they’ might establish the tradition of men, And again, the cause of this chanye is, the resure rection of Christ, and the benefit of the restoring of the church by Christ ; the remembrance of which benefit did succeed into the place of the memory of the creation: not by the fradifion of man, but by the observance and appointment of Christ, who both on the day of his resurrection, and every cizhth day after, until his ascension into Heaven, did appear unto his disciples, and came into their assemblies,” See King’s Inquiry, part 2. chap. 7. Cave’s Primitive Christianity, chap. 7. Doddridge’s Lec- tures, Lect. 198, 199. Dodd; on Rev.i. 10. Whit. by ( 108 ) by, on Matt. xii. 1, Luke vi. 1. Actsxx.7. 1. Cor. xvi. 1,2. Bayley’s Pratice of Piety, 71st edi. page 143. &c. Watts’s Holiness of Times, &c. disc, 1. app. 1. 3. in after ages-to the present time. : In the réign of King James J. ‘a book of sports, or declaration was drawn up by bishop Morton, to encou- rage recreations and sports on the Lord’s day. This declaration was ordered to be read in ail the parish churches in Lancashire, which abounded with papists ; and JV ilson adds, that it was to have been read in all the churches in England; but Archbishop Aééot, being at Croydon, flatly forbade its being read there. Inthe reign of King Charles I. Archbishop Laud put the king upon republishing this declaration, which was accordingly done The court had their balls, mas- querades, and plays on the Sunday evenings ; while the youth in the country were at their Morrice-dances, May games, church and clerk ales; and all such kind of revelling. ‘The severe pressing of the decla~ ration made sad havock among the Puritans, as it was to be read in the churches, Many poor clergymen strained their consciences in submission to their su- periors. Some read the fourth commandment to the - people—Remember the Sabbath-day to keep it holy—add- ing, This ix the word of God, the other the wmjunction of man.” —Mr. Buck. A Society of gentlemen, after asserting ‘* that the Sabbath commenced from the beginning of the world; that it is of moral obligation; and that the translation of the Sabbath trom the seventh to the first day of the week was derived fram aposto- lical institution ;’? they add, ‘* And now by ob- serving our Christian Sabbath, we comply with our moral obligations by dedicating to God a certain por= tion of our time; we commemorate the creation of the world by a dedication of one day in seven; we duly remember the redemption of mankind, by ob- serving the first day of the week (the day of our Re- deemet’s (' 109 ) deemer’s resurrection) for that one in seven,’?— British Apollo. ; re «* For the transgression and breach of this day, God hath declared himself much to be grieved, as it may appear from him, who for gathering of sticks on the Sabbath-day was stoned to death: But alas, all these notwithstanding, it is. lamentable to see the wicked boldness of those that will be counted God’s le, who pass nothing at all cf keeping and hal- owing the Sunday. And these people are of two sorts; the one sort, if they have any thing to do, though there be no extreme need, they must not spare for the Sunday, they must ride and journey on. the Sunday, they must drive and carry on the Sunday ; they must row and ferry on the Sunday ; they buy and sell on the Sunday :. finally, they use all days alike, work days and hol daysare all one. The other sort is worse; for insect they will not trayel nor labour on the Sunday as they do on the week-day, yet they will not rest in holiness, as God command. eth; but they rest in ungodliness and_filthiness, prancing in their pride, pranking and pricking, point~ ing and painting themselves to be gorgeous and gay: they rest in excess and superfluity, in gluttony and drunkenness, like rats and swine: they rest in brawl~ ingand railing, in quarelling and fighting: they rest in wantonness, in toyish talking, in filthy fleshliness, so that it doth too evidently appear, that God is more dishonoured, and the devil better served on the Sun- day than upon all the days. of the week besides,’ Homily on the place and time of Prayer. __A provincial synod, held at Mascon in France, shews what anciently-was, and should be always done on this day :—* We ought carefully to ‘observe the Lord’s day, which hath given us a new birth, and delivered “us from our sins, Let no man therefore presume to attend his suit, nor pleasures, nor pretend Recessity to yoke his cattle, and plow on this day ; but spend the time in hymns and the praises of God. kK And, ( 110 ) And if the church be not at too great a distance, let him be sure to hasten thither, and pour forth his soul in tears and prayers, making both eyes and hands share in the devotion. It is the everlasting day of rest, insinuated to us under the shadow of the Jewish sabbath. And it is very meet we should ce- lebrate this day with one accord, whereon we are made what we were not. Tor we were the servants of sin, but are now become the children of grace by {faith in) his resurrection, whose righteousness is im= puted tous. Let us give our Lord a free and chear- ful service, by whose goodness we are ransomed out of the dark dungeon of error and impiety. And if any man neglects, and sets at nought this our whole- some advice, let him be well assured, that God will punish him as he deserves, and he shall be also sub- ject to the censures of the church. If he be a lawyer he shall lose his cause; if husbandman or labourer, corporally suffer ; but ifin holy orders, we command him to be suspended for the space of six months.’’— Morer’s Dial. Eusebius in his life of Constantine informs us, that when he embraced Christianity, he appointed that the Lord’s day should be consecrated to prayer, which is the chief and first day of the week, Where- ~ fore he commanded that through all the Roman em- pire, they should forbear to labour, or do any work on the Lord’s day. About the year 381 Gratian, Valentinian, and Theo- dosius being Emperors, an. edict came forth to prohi- bit all shews on the Lord’s day, Judges-sitting in open court, all arbitration, and taking cognizance of any pecuniary business. Five years after, this law wag revived by Valentinian, Theodosivs, and Arcadus. In the year 425 a petition was presented to Theodo- sius the younger, by the Council of Carthage, praying the law made by Gratian (much neglected) against public sights, might be re-enforced. Accordingly that Prince renewed the edict, and commanded that the eT eS the circus and theatres in all places should be shut up _ on the Lord’s day. But the edict of the Emperor Leo in the year 469, Zeno and Martian being consuls, is much fuller and stricter for the observation of this great day. ** It is our will and pleasure, saith he, that the holy day de- * dicated to the most high God, should not be spent in sensual recreations, or otherwise profaned by suit of law; especially the Lord’s day, which we decree to be a venerable day, and therefore free it of all ci- tations, executions, pleading and the like avocations. Let not the theatre be opened, nor our com- ating with wild beast seen on it. And if either birth-day or inauguration day happen to fall on it, we require it to be put off till the day following. If any will presume to offend in the premises, if he bea military man, let him lose his commission ; if other, let his estate or goods be confiscated. And with respect to farmers he adds, ** As to the pretence that by this rest an opportunity may be lost—this is a Poor reason, considering that the fruits of the earth ‘© not so much depend on the diligence and pains of men, as on the efficacy of the sun, and the blessing of od. We command therefore all, whether husband- men or others, to forbear work on this day of our re- Surrection. For if other people (meaning the Jews) keep the shadow of this day in a solemn rest from all secular labour on their sabbath, how much rather Ought we to observe and celebrate the substance, a day so ennobled by our gracious Lord, who saved us from Destruction !”’ In the year 588 Gunthrum, king of Burgundy, and about two years after Clotair, King of France; and about two centuries forward, Pepin, another king of | France, made laws to the same effect. Charles the Great, following the example of his fa- ther Pepin, convocated the clergy in five several places, to make canons for the keeping of this day ; and withal published this edict :— pay idle golliping vifits on that day. The | Sabbath is alfo profaned by thofe who wilfully fay away from public worfhip; and fiill more fo by thofe who go to Meet their neighbours’ at church, on purpofe to carry on their Worldly bufinefs- wich them, cither in the hou e of God, or 8 foo as they come out of it, Alfo by thofe, who infead Of meditating and praying over what they have heard from the pulpit, go away and revile the minifters, the truths, a-d the people of God. It is likewife profaned by thofe who- ‘ to church perhaps only to fee and to be feen, to fhow . cir new cloaths, or to admire other people’s perfons: or | Ge: and by thofe who flay at home on Sunday, becanfe : M 2 they ( 36.) they think their cloaths not good enough to go among the con- gregation ; all which is owing to abominable pride, and there fore highly difpleafing to God, who dwelleth only in the humble and contrite heart.—It is alfo profaned by parents, mailers and miftreffes, who give their children and fervants no godly inftru@ions on that day, but fuffer them to make it a day of mere worldly difcourfe, of idle wandering abroad, — oud of following their vain pleafures and amufements, Ifa. Ville 3.7 “ How fad a refleétion is it, fays Mr.G. Burder, that 10,000 hair-dreflers are perbaps employed every Sunday! Not to_ mention the vait number of coach-men, chaife-drivers, hofllers, publicans and fervants of all defcriptions; thoufands” of thofe are conftantly debarred from the means of grace, and live, and die—like Heathens.” «© As this commandment, fays Mr. Brown, prohibits all manner of civil bufinefs, travelling, carnal talk, &c. (Ifa. Iviii, 13.) it were to be wifhed that multitudes of this gene- ration, would’ confider how they will reconcile their carnal journeyings, their fhaving, their cleanfing of houfes, their idle recreations, their unneceflary fleeping, their idle chat, or clubbing in the tavern onit, thereto; or how they will anfwer for thefe at the judgement feat of Chrift.”’ «They fin againft this commandment, fays William, bifhop of Gloucefter—t. That put no difference between this feflival and the common days of the week, Lev. XIX. 3O- —2. They that fet themfelves, or compel, or entice others to needlefs worldly labour, and fervile wotks on this day, Neh. xiii. 15.—3. ‘They that refufe or negleét to come to the folemn aflemblies of the church, to hear, and aflift at divine offices, Heb. x. 25. Jude 19.—4. They that being fuperiors, {affer thofe under their authority to be abfent, and neglect holy duties. —5. They that {pend the day (or any part of it) in idle and vain fports, forkidilen recreations, or aétions of fin and folly. Eat, drink, difcourfe, or fleep it away. 1 Cor. x. 7- Ifa. vii. 1g-—6. They that travel unneceffary journies. Mat. xxiv. 20. Exod. xvi. 29¢ AGs. i. 12, Neh. xiil. 15, 19.—7- They that buy and fell, keep markets and fairs, follow or aflift in law fuits, Neh. xill. (£97) xiii—8. They that negle& charitable duties. 1 Cor. xvi. 4, 2. James it. 15. Gal. iv. 10. Col. ii. 16,” Lyndwosd diftinguifhes 1, Works fervile materially and formally, as plowing, fowing, markets, law davs, &c. th fe are generally forbidden. 2. Aéts {piritual materially and finally, as all afls of pi- ety and devotion, and thefe we ought to atrend upon with care and diligence. g. Aas not fervile in themfelves, but done for a feryile end, as fludies and defigns for gain. 5 4. A@ls fervile in themfelves, but not fo in their end, as the man taking up his couch on the Sabbath day, whom Chrift cured,. Bp. Stilling fleet. Thou Shalt reft even in earing time and in harveft, (Exod. xxxiv. 21.) the moft bufy umes in the year. All worldly bufinefs muft give away to that holy Reff:. Harveft- work will: profper the better for the religious obfervation of the Sabbath day in Harvelt-time. Hereby we muft thew that we prefer our communion with God, before either the bufinefs or the joy of harveft.”” Wefley. *Ttis remarkable, fays Dr. Code, with what minute care the obfervation of the Sabbath is conftantly provided for: no feafon, not even the moft laborious and bufy,. was to exempt them from this duty.” : It was alfo enafed by the law, fays Mr. Orton, that: they fhould ref on the feventh day in earing-time, that 4s, the time of plowing and fowing;.and in harveft. And. no uncertainty Of weather, or hazard of their corn being da- maged, fhould be a.reafon for violating the facred Reft.”’ “ The \, ord imthe original fignifies Reft, fays Mr. Lewis, and it was expreffly appointed as a Sabbath (or day) of Reft : becaufe God t..en relted from his works, in memory of which they were to keep this day free from labour, that the belief of the creation of the world might be fixed in their mind; for it was a common faying of the Jews, that whofoever did zeny work on the Sabbath day denied the work of the creation. Concerning thefe days (the Sabbath and day of expiation) alone it is faid, Thou fhalt do no work upon it.” Lévi fays, as foon as the Sabbath is begun, they are M 3 obliged: ( 138.5) obliged to leave all manner of work, and after having cleanfed themfelves in honour of the Sabbath, go to the fynagogue, to the evening fervice of the Sabbath ; and the women are bound to light a lamp of feven withs, in remembrance of the feven days of the week, faying the following grace: ‘* Bleffed art thou, O Lord our God, King of the univerfe, who has fanétified us with thy comforts, and commanded us to light the lamp of the Sabbath.” This ceremony of lighting the lamp of the Sabbath is invariably afligned to the women, the reafons of which is, that as their original mother, by her crime in eating of the forbidden fruit, firft extinguifhed the lamp of Righteoufvefs, they are to make atonement for- that crime, by rekindling it, in lighting the lamp of the Sabbath.” «Who then, in the chriftian fenfe of this law, are to be accounted tranfgreffors of it? fays Mr. Harrifon? He anfwers, Such as follow any worldly bufinefs on the Lord’s Day, which might be deferred to another; Neh. xiii. 15. Exod. xvi. 29. Jer. xvii. z1, 22. Luke xxiii. 56. Such as wilfully negle& the worfhip of God, efpe- cially in the public affemblies; Heb. x, 25. Lev. xxiii- 8. 1 Cor. xi. 20, Aéts ii. 1. Jude 19. Such as are carelefs of inftroéting, and unmindful of the behaviour of thofe under their charge; Prov. xxix. 15. Deut. iv. g. Ch. vi. 7. Ch. xxxii. 46. Pfalma Ixxvili. 5,6. 2 Tim. iii. 15. Such as allow themfelves in gaming, and other liber- ties ill fuiting the folemnities and facrednefs of the day; Ta. Iviii. 13, 14. Luke viii..14. James v. 5. 2 Tim. iii. 4. and above all, Such as indulge themfelves in fuch practices as would be highly finful on any, and are much more fo on this day, Jude 12, 13. 2 Peter ii. 13. Ila. lvi. 2.” Anno. 29. Car. IT. Cap. 7. An Aé for the bet- ter Obfervation of the Lord’s Day, commonly called Sunday, wherein it is faid, “ That all and every perfon @r perfons whatfoever, fhall on every Lord’s day apply themfelyes < 139 ) themfelves to the obfervation of the fame,-by excercif- ing themfelves therein in the duties of piety and true religion,j publicly and privately; and that no tradef- man, artificer, workman, labourer, or other perfon whatfoever, fhall do or exercife any worldly labour, bufinefs, or work of their ordinary calling upon the Lord’s day, or any part thereof, (works of neceflity and charity only excepted ;) and that every perfon be- ing fourteen years or upwards, offending in the premifes, fhall for any fech offence forfeit the fum of five fhil- lings; and that no perfon or perfons whatfoever, fhall publicly cry, fet forth, or expofe to fale, any wares, merchandizes, fruit, herbs, goods, or chattels whatfo- ever, upon the Lord’s day, or any part thereof, upon pain that every perfon fo offending, fhall forfeit the fame goods fo cried, fet forth or expofed to fale. And it is further enaéted, That no drover, horfe- courfer, waggoner, butcher, higler, their or any of their fervants, fhall travel, or come into his inn or lodging upon the Lord’s day, or any part thereof, upon pain that each and every fuch offender fhall forfeit twenty fhillings for any fuch offence,” In it thou fhalt not do any work, “Therefore this confutes the fhifts that men have, Oh! this is a trifle; fuch a {mall thing, I hope, doth not break the Sabbath, as to fet forward any work againft the next morning, we only fet things in order, this work is little.” But is it not your own work? Then, though it be never fo little, it is a breach of God’s commandment. And others alledge, “* that it is a great matter, ana makes much for my commodity to do it.” But it is not fo great as obeying of God, and keeping of a good confcence. Better it were that we fhould hazard fome part of our eftate, than the wrath of God to fall upon us. « But when our corn ot hay lieth in hazard like to be fpoiled by ill weather, what would you have us then do?’ Tyuft in God’s providence, who, as he hath commanded you to reft, fo he will fee that you will be no lofers by refting : unlefs your neg- igence at other times, and your unbelief at that time, bring € T40 ) Bring lof$ upon you, Faithful obedience was never any man’s hindrance; but negligence and infidelity brings all their mifery.” « unlefs fhe had turned from me, furely I fhould have fain thee, and faved her alive, Numb. xxi. 28, 33.°” & We fhould fhew mercy and kindnefs to our very beafts, fays Mr. Stackhoufe, allowing them fome cafe and refreth- ment from the painful drudgeries they undergo for our fakes."?” © Weare to reft from all works of our-calling, though it were reaping in the time of haryell, Exod, xxxiv. 21. * From. . if () 163 ) + »* From carrying burdens, or riding abroad for profit, or for pleafure: God hath commanded that the deafls fhould reft on the Sabbath Day, because all occafions of travel- ling or labouring with them, fhould be cut off from man. ~ God gaye them that day. of reft ; and he that, without nece/- H jity, deprives them of that reft on the Lord’s Day, the groans of the poor tired beafts fhall, in the Day of the Lord, rife up in judgment agaiofl him, Exod, xxxiv. 21. Neh, Xiil, 15.. Jer. xvii. 21, 22,27, Dent. v.1g. Rom, viii, 22, Deut. xxv. 4. 1.Cor,ix. 9.” Bayley, ** But here may be objcfted—May one do no bufineh i may uot one look to their catile, ferve their fheep, dre/; meat, make beds, milk their kine, and perform other labour! of the like nature, upon the Sabbath day ? Yea, a Chrif _ tian man may and mufl, on the Lord’s Day, thew mercy 7. the beaft, for this isa neceflary work, and pleafing to God! ~ who would have us be. merciful not only to man, but to th: dumb creature, as appeareth from Jon, iv..11. Prov. xii) / te.” Dodand Clegver. 4 Works of neceffity in peculiar circumftances. Mark ti. 27, 28, Luke vi, 1. 9. John vil. 22, 23. We mut remember, fays Mr. Pickering, that charity and necefity do difpenfe with the Sabbath, and with cere monies, If a town fhould be on fire, or ifa city or a coun try thould -be prefently affaulted by the enemy, in the timé of the word preached, on the Sabbath Day, the preaching of the word, in thofe cafes, mult ceafe for atime, till by convenient help the fre be quenched, or the enemy taken or driven back.” . Dr. Godwyn informs us, “ The Jews have a faying, ‘Peril of Life drives away the Sabbath :’ and the Chriflians, _ * Neceffitas non habet ferias ; Necefiity hath no holy days.’ And that the Jews fay, concerning the overthrow of Jericho, _ which according to their writings, fellon the Sxbbath Day, © He who commanded the Sabbath to be fanttified, com: manded it alfo to be profaned,”” in cafe of abfolute neceffity, * The Jews are willing to let things neceffary. to fave _ men’s lives on the Sabbath be provided for. And {-me wil! not doubt to fay, that if ever they fhould be maflers again o. Ferufalem a ( 164' } Ferufalem, they will not lofe it again for fear of tranferef- ling the Sabbath And they have an ufual faying, © Peli- gro del alins quebra el Sabbato: That the hazard of lofing a man’s life, difpenfeth with the Sabbath.” Tr. Addifon. Works of neceffity are fuch as cannot be deferred nor could be prevented, fays Mr. N. Clarke ; and of this fort are the faving of a man’s life, the refifting of an enemy, the ref cuing Our own or our neighbour's goods, from any fudden cafualty, and fuch like. And thefe works were never for- bidden to be done on the Fewifh Sabbath, and much lefs on the Lord’s Day. But they may be done on this day with a good con{cience, even in time of divine fervice: fur ne- ceffity makes that lawful to be done, which otherwife would not befo. But then men muff not preie d necellity where there is none ; nor ought they to draw a neceffity upon them- felves by their negligence or improvidence. “ Works of charity and neceflity were Spl allowable © on. the Sabbath, but no other, Mark iit. 5. Luke vi. 10, The Ifrzclites marched round Jericho on the Sabbath, by God's own command, Jof.vi. 4, Firll, The Jews were great breakers of the Sabbath, Neh. xiti, 15. Secondly, They became fuperftitious in keeping it. They would not — fight on the Sabbath to defend themfelves from their enemies, 1 Mac. ii. 34, therefore was Jerufalem twice taken on the Sabbath ; firlt, by Ptolemy, and then by Pompey.” —Wilkes. The Pharifees, who were very ftriét obfervers of this law, complained of, and cenfured our Lord for breaking the Sab- bath, by plucking the ears. of corn, Matt. xii. 1. This, — fo-th Mavmonides.was a kind of ‘Teaping; and therefore for- bid. Dr. Lightfoot on this text cites afaying among the Jews, that there is no Sadbath at allinthe Temple, and the fervile works which are done about holy thingsare not fervile. The Septuagint on Exod. xii. 26. fays, Ye hall do no fervile work on it, (viz. the Sabbath) due that which fhall be done for the fate of life, that only fhall be'aone by you.” From whence Tvrtullian and St. Jerome have obfetved, that the law allowed them to do on the Sabbath thofe things which — belong to the prefervation of life, When — ( 165 ) When Antiochus Epiphanus, king of Syria, invaded and NPiook Jerufalem 168 years before Chrift, Philip the Phry- gian, whom Antiochus had made Governor of Judea and _ Jerufalem, found about 1000 Jevs in acave in the desert ‘near Jerufalem. Atfirllhe laboured to perfuade them to fabmiffion; but they all anfwered, they would rather die than forfake the law of their God, He then laid fiege to the cave; it being on the Sabbath Day the Jews, out of a {eru- pulous obfervance of the day, would not do any thing for their own defence again{t the enemy, ‘fo were all cut off, both men, women, and children. Mattathias the prieft, (1 Mac. ; ii.) and others being much grieved at hearing of this, and having debated the matter, they all.came to this refolution, ‘that the law of the Sadbarh, in fuch a cafe of necessity did ‘not bind, and therefore they unanimoufly decreed, that whenever they fhould be affaulted on the Sabbath Day, they ‘would fight for their lives, and that it was lawful for them todo fo; and havingratified this decree by the confent of all the priefts and elders among them, they fent it to all others ‘who flood out in the obfervance of the law of the Sab- ‘bath. Dr. Prideaux.. TL. The Judgements of God on Sadbath Breakers, and his Blefjings on thofe who keep holy the Sabbath Day. 1. God’s Judgements on Sabbath Breakers Exod. xxxi. 14, 15. ch. xxxy. 2. Neh. xiii. 17, 18, Lam. i. 7. ch. ii. 6. Ezek. xx. 19.. ch, xxii. 8, 26. che xxiii. 38. Amos viii. 5, 7. Jer. xvii. 27. Num. xv. 32-26, _ “ The obfervance of the Sabbath is enjoired as an indif- nfible duty through the whole law and the prophets, fays t. Hildrop, and the violaticn-of it is an henious a& of difobedience and rebellion againft God; and the fevereft eaters are denounced againfl it. If any be fo weak or wicked as to declare he does not {ee it, he thereby plainly confeffes he does not read them: if he fays he knows it, he thereby confefles he does not believe them; but if he fays he believes them, and yet aéts in defiance of their plaineft . direétion, he then may be truly faid to add mockery to dif- a@bedience, and impudence to rebellion.” : The. ( 166 ) The Sabbath being a fign, a mark, or badge, fays Mr. — Derham, +o ackjowledge God to be their God,=it follows, that a neglect ot contempt of that day, redounded to God ; to flight that, was flighting Ged’; to profane that, was to affront God; for the punzfhment of which, what more equi- table penalty than death ?” As the Jew’s Temple was deftroyed on their Sabbath ” Day 3 (Dion. fab. 748) fo-their aan, yea, their whole — civil and church flate was diffolved together with their Tem= ple.’ Warren. Stop and confider, fays Mr. Burder, what will be the — end of thefe things? Woll not God require (requite) it? He certainly will. Yea, he often fhews anger now againft Sabbath breaking. Jt is dreadful’ to oniteer, how many — perfons“are drowned, or otherwife deflroyed, while commit= © ting this fin. There are ten times more accidents of this kind on the Lord’s day than on other days. Sabbath brea- king is the inlet of all other evil, and the certain road to ruin. Habits of vice, contrafted by evil company on this day, are often their own punifhment in this world. The drunkard beggars his family, and deftroys his conftitution 5 and the thief commonly ends his day at the gallows. How many dying malefafors have warned others to avoid this fin, confeffing that it was by breaking the Sabbath they were: brought to fuch a dreadful end.” be «A wilful profanation of the Sadbath~was a fort of fa-_ crilege, andthe offender was to he ftoned to death. But notwithftanding the feverity of this injunétion, the fame of fices were executed in the temple on the Saddath as upon eommon days; for it was proverbial to fay, There ts no Sabbatifm in the Temple.” — Lewis. F ; & Upon the morning watch that very day which they (the Jews) kept for their Sabbath, he (God) overwhelmed Pharaoh and all his hofl in the Red Sea, and faved T/rael thar day out of the hands of the Egyptians.” —Mede. * Mr. Fletcher, in his fhort catechifm, part 2, Q. 28. afks, “ How does the Sabbath day prove there is'a God? A. The Sabbath day kept from the beginning of the world, to thank God for the creation, proves there is a God; juft : as ( 167 ) as one going to church on the fifth of November. to thank God that King James was preferved from tie gun por plot, proves that th e was fuch a Prince #s Kiwog James. _ And therefore all Sabbath breakers are angodly men, who deflroy, as much as in thea lies, a capital proof of the being of a God.” AL GAs Among a variety of divine judgments that have been exe- cuted on Sabéath breaters, in ali wges; the following well attefted inflances may fuffice to thew, not.only its incon Gif- tency with the moral and. divine law; but will likewife be a lafting reproach on the memory of that Prince, who, con- trary to both, publifhed by the aid and afhftance of one of his d:fhops, a toleration for his fubjeés to {pore away a con- fiderable part of the Lora’s day, as {oon as the fervice of the church was oyer. And notwithltanding that King is faid afierwards to or- der it to be torn out of the printed volume of his works, the confequence did not ftop a ; Pope ‘Leo X. was fo impudent as to make she promifes and threaienings contained in the word of Gop, things to be /aughed at, mocking the fimplicity of thofe that believe ‘them: and when cardinal Bembus quoted a place out of the §0fpel, the Pope anfwered, Quantum nobis profuit fabula w de Chriflo? O what profit hath this fable. of Chrift brought unto us? As he was one day fitting at meat, be- fore he rofe from the table, the hand of God flruck him ith a grievous ficknefs, whereof he died within three days, Mr. Wm. Rogers, an Apothecary of Craxedrook, in Kent, exceeding muchi given to drinking and Sabbath breaking, as often admonifhed and perfuaded by Mr. Re. Adbot, mi- lifter of that place, to come to church ;. he had often pro- ‘mifed, and as often failed: but one Lord's day in the morn- jing, when he faid he was ready to come, he was taken fick, and betook “himfelf to his bed; but it proving only an ague, hext morning he betook himfelf to his old courfe again. Next week the meflenger of death came in good earne(i! Tn his raging defpair he faid, Thave been a fearful drun|- ard, &c. I nave negletted my. patients who have put their hives into my hands, and how many fouls have I thus mur- dered ; ; powder- i Woer ~ are ( 168 ) dered; I have wilfully negleéted God's houfe, fervice and worlhip; and though I purpofed to go, God {Irikes me thus, before the day of my promife comes, becaufe I am unworthy to comé amon his people.” —He ended his mi- {erable life in defpairing deathi Mr, 7. Illingworth gave Dr. Simon Ford an account of John Duncalf, whofe hands aid legs rotted off, according to his with. fo bis affltétion many fins laid heavy on his confcience, among which his conftant profanenefs had not been the leaft, in that he had a long time ne slecied all man- ner of fervice and worthip of God, -as we 1 on the Lord’s day as on other days3 pa both in public and private. When Mr. Jon. Newey vifited him, May 1, 1677, John faid, For God’s fake, Sir, pray for me.—Q. What fhall | we defire of God on your account ?—aAnf. Good Sir, that my fins may be pardoned, as lofs of time, negleét of duty, and thefervice of God.—Q. Is not Sabbath breaking one? —Anf.-O yes, yes! He died at Kings-Swinford, in Staffordfhire, June 21, 1677. His flate was uncertain,x— Palmer. Mr. Smithies, curate of St. Giles, Cripplegate, in the confeflion and difeovery of a condemned prifoner, exe- cuted May 25, 1687, faith, Tt was his earneft defire, that all young men efpecially, fhould take care net to mif- fpend the Lord’s day. And Ido not know, faith he, that ever 1 obferved any repentance in a condemned malefattor, who did not bitterly lament his neglett of duty to God on that day. Edmund Kirk, executed at Tyburn, July 11, 1684, for murdering his wife ; in his confellion, acknowledged himfel£ frequently guilty of profaning the Lord’s Day: upon which holy day, faid he, I commutted the heinious fin of murder- ing my poor wife ! ; Some time fince in Bedfordfhire, at a match*at foot-ball, being appointed on the Sabbath Day in the afternoon 3 pwhile two were in the belfry tolling a bell, to call the company to= gether, there wasduddenly heard a clap of thunder, anda flafh of lightening was feen by fome that fat in the church porch, coming through a dark lane, and flafhing in their i mu ( 169 ) gnuch terrified them, and pafling through the porch into the belfry, it tripped up the heels of him that was tolling the bell,’ and flruack him dead upon the fpot; and the other that was with him was fo blafted with it, that he died thortly after! f | At Alcefter, in Warwickfhire, upon the’ coming forth of the declaration for {ports, a lufly young woman went onthe - Sabbath day to'a green, not far off, where fhe faid, fhe lwould dance as long as fhe could ftand: but while fhe was cing, God ftruck her with a violent difeafe, whereof, within two or three days after, fhe died.—Dr. Twifs. _ A company of profane young men, on the Lord’s day, , early in the morning, went to Claringdon Park to cut dowh fa May- Pole, and having loaded the cart with it, at Milner’s Bars, entering into the city of Salifbury, one of the wheels fell into a rut, and giving the ftolen tree a fudden jolt, it Mruck one of the company fuch a blow on the head, that pit beat out his brains, fo that he died on the place, and lay there a fearful {pettacle of God’s wrath, both againft that Heathenifh fport, and wilful profanation of the Sabbath Mr. Clark fays, *he diligently enquired-into this narrative, and found it true.” ’ ** The penitential confefhons of this city (London) and wation, in times of general calamity, declare, that for this ‘Wniquity they were punifhed. The fire of London, which began September 2, 1666, began upon a Lord’s day. And then it was acknowledged, that whoever were the Chaldeans or Babylonians that kindled and fpread thofe confuming flames, the difpleafure of Gop was herein manifefled againft this city, for the defpifing of his Sab- ‘baths. One of the writers upon that occafion fays, * That the time fhewed the trefpafs.”” And he adds, ¢* that furely one of London's fouleft fcars was the profanation of God’s Oly day: no fin of latter years more genérally and impu- ntly a¢ted.””» And when the plague raged here, in the or- ders-for public falts it is particularly mentioned, ** That not Keeping holy the Lord's day was one chief caufe why fach great and terrible péagues are broke in upon us.” Dr.Symp/on. ©The Lord, who is otherwife a God of mercy, com- & P manded ( 170) manded Mofés to flone to death the man, who, of a pre- fumptuous mind would openly go to gather flicks upon the Sabbath day. The faét was finall: true; but his fin was the greater, that, for fo finall an oecafion, would prefume to break fo great a commandment, Num. xv. 32. Nicanor offering to fight again the Jews on the Sabbath day, was flain himself, and 35000 of his men, 2 Maccab, XV. 1,2, &e. A hufbandman grinding corn on. the Lord’s day, had his mill burned to afhes. Another carrying corn on this day, had his barn and all his corn therein burnt with fre from heaven the next night after. A certain nobleman, profaning the Sabbath ufually in hunting, had a child by his wife with a head like a dog, and with ears and chops, crying like a hound. A covetous flax wife at Kingftadt, in France, 1559, ufing with her maids to work at her trade on the Lord’s day, it {eemed to them that fire iffued out of the flax, but did no harm: the next Sabbath it took fire indeed, but was uickly quenched : but not taking warning by this, the third Sidi, after, it took fire again, burnt the houfe, and fo {corched the wretched woman, with two of her children, that they died the next day: but, through God’s mercy, a child in the cradle was taken out of the fire alive, and unburt. ’ ‘ Stratford-upon- Aven, was twice on the fame day twelve months, being the Lord’s day, almoft confumed with fire: chiefly for profaning the Lord’s Sabbaths, and for con- temning his word in the mouth of his faithful minifters. Tiverton in Devonfhire, was often admonifhed by her godly preacher, that God would bring fome heavy judgment on the town for their horrible profanation of the Lord’s day, occafioned chiefly by their market on the day follow- ing. Not long after his po on the gd of April, 1598, God, in Jefs than half an hour, confumed, with a fudden and fearful fire, the whole town, except the church, the court-houfe, and the alms houfes; or a few poor people’s dwellings ; where a man might have {een 400 dvelliag houfes ( 171 ) -houfes all at once on fire, and above so perfons confum~ d by the flames. And again on the sth of Auguft, 1612, fourteen years fince the former fire, the whole town was ain fired and confumed, except about 30 houfes of or people, with the fchool-houfe, and alms houfes = they are blind who fee notin this the finger of God, hile the preachers eried in the church, Profanenefs, rofanenefs, gain would not fuffer them to hear; there. ‘ore when they cried in the ftreet, Fire, Fire, God would ot fuffer any to heip.”—Bayley. Fell down, &e. So did Nightingale, of Crondal, ear Canterbury: who on Shrove Sunday, reading the eople the Pope’s Bull of Pardon fent into England by Jardinal Poole, fell fuddenly down dead out of the'pul- it, and never ftirred hand nor foot: witneffed by all he country round about.” —Trapp on Ads v. 5. “The French, before the revolution, were extremely anattentive to the fanét'fication of the Sadbath; and by ftriking retaliation of Providence, they are now en- irely deprived of a Sabbath,’’ fays Mr. Simp/fon. Jelhn Marketman was executed for the murder of his ife at Weft-Ham, in Effex, April 17, 1680. He con- efled to tho’e that did attend him dori: g his confine- ent, that the begining of his fin was the neglect of- od’s public worfhip; and that he ufed to {pend his Tund ays at an ale-houfe, The Rev. Mr. Evans, who attended the unhappy 7o- athan Fox, who was executed at Huntingdon, May 29, $00, for horf:-ftealiag, writes thus in his con feflion, he want of attention to our duty to Gop on the Sab- ath, or Lord’s day, ozcafions many grievous fins, and tings celtreéion on the ignorant, who inftead of at- sndiag’to inftruéon at fome place of divine worfhip on mat day, too generally fpend their time in dffipation id drankennefs, {qindering away their former week’s “mings, which diltrefles their families, and puts them fen unlawful means of feeking relief, and generally i in imprifonment and death.—He begged a}l would ke warning from him to remember their Creator, and > 2 2 not (172 ) not to forget the aflembling themfelves together on God’s holy day in his howle of prayer.” The dreadful fire in Wem, Shropfhire, which confumed nearly the whole town, began between,feven and eight, o'clock on Saturday evening, March 3, 1677, (Phe lofs ellimated at £.23,677 9s. 1d.) Their pious mintfe ter, Rev. And. Parfons, thus addrefles the inhabitants, faying, ‘* This fire has, been kindled by our profanation of the Sabbath, a judement particularly threatened for this fin: But of ye will not hearken unto me, to hallow'my Sabbath day, then I will kindle a fire in the gates of Je- rufalem, and it flall not be quenched, Jer. xvil. 27—= Garbet. ; The learned Mr. Ainfworth in his Annotations on Num. xxv. 35- (Stonejim, that is, the Sabbath breaker, ) fiys, “© This was efteemed the heavieft of all the four kinds of deaths, that malefactors fuffered in Ifrael: fee the notes on Exod. xxi. 12.” where he‘fays, ‘ The He- _ brew doétors fay, Four deaths are in Ifrael by the judges; toning, and burning, and flaying with the fword, and ftrangling” (or hanging.) Stoning was heavier than burning; and burning heavier than killing with fword: and the {word heavier than ftrangling. Without’ the camp—Hereupon they ufed to carry fuch out of the cites, and execute them far off from the judgment hall, as Solsmon Jarchi noteth. So they dealt with Srephen, cating him out of the city-and ftoning him, Adts vil. 58. likewife with Naboth, 1 Ktags xxi. 13. alfo with the blafphemer, Lev. xxiv. 14. which was a circumftance that aggravated the punifhment, being a kind of re proach, as the apoftle noteth, Heb, xii, 11, 12) 13% ‘And this feverity, fhews of what weight the command- ment touching the Sabbath is, the profanation thereo God would have thus to be avenged. And it further fignified the eternal death of fuch as aan keep th Sabbath of Chrift, entering into the. reft of God by faith, and ceafing from their own works, as God did from his, Heb. iv. 15 2, 3»4) 10,11.” Mr. Neal informs us, “ that at Paris Gardens, i i Southoieel | 7 | | fi r C178) Southwark, there were public {ports on the Zord’s day, for the entertainment of great numbers of people toat reforted thither; but on the 13th of Jannary, 1583, being Sunday, it happened that one of the fcaffolds pe- ing crouded with people, fell down, by which accident fome were killed, and a great many wounded. This was thought to be a judment from heaven; for the Lord Mayor, in the account he gives of it to the treafurer, fays, ‘‘ That it gives great occafion to acknowledge the hand of God for fuch abefe of his Sabbath day, and moveth me in con{cience to give order for redreis of {uch contempt of God’s fervice.” William. Gymer, who was executed on the Cajft/e. Hill, in the city of Norwich, for robbery and murder, Sept. 4, 1696, began his atrocities on the Lord’s day: and at the place of execution he faid, “ Beware of the great evil of fin. Beware of lying and Sabbath breaking, which fins, I believe, were the foundation of this my prefent fuffering.’—Meth. Mag. for 1798. Mr. Willifon informs us, ‘ that in Edinburgh, where Sabbath breaking very much abounds, the faireit of its ftatelieft building in the Parliament clofe and about it, were in the 4th of Feb. 1700 (being the Lord’s day) burnt and laid in afhes and ruins, in the {pace of a few hours, to the aftonifhment and terror of the forrowful inhabitants; whereof I myfelf, fays he, was an eye witnefs: and the effects of that fire are vifible to this day. Yea, fo great-was the terror and confufion of that Lord’s day, that the people of the city were in no cafe to attend any fermon or public worfhip upon it, though there was a great number of worthy minifters convened in the place, (befides the reverend minifters of the city,) ready to have prayed with, or preached to the people on that fad occafion; for the general affembly was {it- ting there at the time: but the difmal cafe of the city made this impracticable. However, the Lord himfelf by that filent Sabbath, did loudly preach to all the in- habitants of the city, fetting forth to them, in a mot awakening manner, the great fin and danger of negleét- Pz i ing ( 174 ) ing Gon’s worjhip on the Lord's day, and profaning it, by doing their own work, and finding their own plea- ure.” Gregory Turonefis reporteth, “ That a hufbandman, who upon the Lord’s day went to plough his field, as he cleanfed his plough with an iron, the iron ftuck fo faft in his hand, that for two years he could not be deli- vered from it, but carried it about continually, ‘to his exceeding great pain and fhame.”’ “A Bailiff of Hedley, upon the Lord’s day, being drunk at Melford, would needs get upon his mare to ride through the ftreet; affirming (as the report goes) that his mare would carry him to the Devil: his mare ’ caft him off, and broke his neck.’’—Dr. Beard. ** A provincial council was held at Paris about the year 829; wherein the prelates complain, ‘‘ That the Lord’s day was not kept with that reverence as became - religion, and the practice of their forefathers, which was the reafon that God had fent feveral judgments on them, and in a very remarkable manner punithed fome people for flighting and abufing it; for (fay they) many of us by our own knowledge, and fome by hear-fay know, that feveral countrymen following their hufban- dry on this day, have been killed with lightening, others. + being feized with conyulfions in their joints, have mifer- ably perifhed.—Whereby it is apparent, how high the difpleafure of God was upon their negleét of this day.” ——And at laft they conclude, ‘* that in the firft place the priefts and, minifters, then Kings and princes, and all faithful people, be befeeched to ufe their utmoft endea- vours and care, that the day be reftored to its honour, and for the credit of chriftianity more devotely ob- ferved for the time ito come ’’—Morer. «No commandment is punifhed with more feverity than that~of the Sabéath, when it is broken and dif- obeyed. Sabbath profanation is a fin which will be beaten with many feripes: for the better difcovery of this great truth, we fhall follow it by degrees. 1, God eyes Sabbath profanation moft exacly, Jer. xvii. 27> 2. Go (176 ) 2. God threatens Sabbath profanation moft fharply, Exod, xxxi. 14, b5. Jer. xvil. 27. Ezek. xxe 13, 21. 3. God complains of Sabbath prefanation moft bitterly, Ezek. xx. 24, xxti. 8,26. Heb, xii, 29, Ezek. xxiii. 38. 4. God punifheth Sabbath profanation mft ieverely, The Rey. Vir. Walker tells us, ** That he could relate more than é/trty examples of God’s heavy vengeance upon Sabbath breakers within the {pace of two years,” _ Ifa poor man gathers but a few fticks upon the Sabbath, he mutt, die for it, Num. xv. 33——36. In the times of the go/pel, Eutichus fleeps at a fermon on the Lord’s day, and he dvs for it, Ads xx. g, 10. and it was a miracle he ever came to life again. Sabbath breaking can de- vour padaces,. places of honour, the beauty and the orna- ment of cities and nations, Jer. xvil. 27. Lev. xxvi. 2, 31. God often brings /pirttual judgments on Sabbath breakers, Amos viii. 5, 11,12. Ifa. lviii. 13, 14. Prov. xxix. 18. Lam. ii. 6. Nay, God punifheth the breach of his Sabbath with eteral judgments, 2 Cor. v. 10. Jude 14,15. James v. 8. Phil, iv.5. Amos vi. 3.—We have already feen by feripture light, frawns in the face of God, wrath in the heart of God, flaming in the eye: of God, and a {word in the hand of God againft thofe who dare polluze his holy Sabbath. A miller at Wotton went toa Wake on the Lord’s day, and on his return home at night, found his houfe, his. mill, and all that he had, burnt down to the ground,— In 1635, a miller at Churchdown, near Glocefter, not- ‘withftanding the advice of the minifter and friends to Contrary, made a Whit/un-ale, and after the afternoon _ fermon, the drum beat, mufic played, and the people danced till evening, when before they had fuppea at nine o’clock, a fudden fire feized upon the houfe, and was fo furions that it burnt down his? houfe and mill, and deftroyed almoft all his hovfhold-ftuf. . One ferving a writof fubpena upon another, com- ing from church on the Lord’s day, after fome words of reproof for fo doing, and a light}anfwer thereunto, the perfon who ferved the writ, died in the place, without . {peaking ( 176 ) {peaking any more words.—A Grazier’s fervant would needs drive his cattle on the Lord’s day, in the morning, from the inn where he lay on the Saturday night; but he was not gone ftone’s caft from the town, but he fell down dead fuddenly, though he was ‘in per- fect health before.—One Richard Bourn, fervant to jue Birch of Ely, was fo accuftomed to travel on the ord’s day, that he made no confcience of it, feldom or never coming to the public congregation, to hear God’s word on that day, but went to S¢, Ives’s market, where he ftayed and {pent the day: where being drunk, he was overtaken by divine juftice, for coming home fraught with commodities, he fell into the river, and was drowned. In Helvetia, near Belefina, three men were playing at due, on the Lord’s Day, and in their play one called Utricke Schratorus having hopes of a good call, having loft much mo- ney before, he now expetted fortune, or rather the devil to faccour him, and therefore he breaks outin to this horrid blafI- phemy, If fortune deceive menow, I will thruft my dag- ger into the body of God, as far as I can; and fo with a powerful force he throws it up towards Heaven, which dag- er was never feen more, and immediately five drops of blood falls before them all upon the table, and as fuddenly came the devil among them, and carries away this vile wretch, with fuch a terrible and hideous noife, as the whole city was aftonithed at it: thofe who remained, endeavoured to wipe off the blood, but the more they rubbed, the more perfpicu- ous (confpicuous) and vifible the dood was, fy ed carries it over the city, multitudes flock to fee this wonder, who find thofe who had thus profaned the fabbath, rubbing the blood to get it out. Thefe women who were companions to him who was carried away by the devil, were by the decree of the fenate bound in chains, as they were leading to prifon, one of them was fuddenly flruck dead, and from his whole body, a wonderful number of worms and vermin was feen to crawl. The city thus terrified with God’s judgments, and to the inftant that God might be glorified, and a future vengeance averted from the place, they caufed the third sffender, one of the gaming company, to be forthwith put to (e2Rte ) te-death ; and they cavfed the table with the drops of blood upon it, to be preferved as a monument of God’s wrath againtt this fin. At Simpbary, in Doxfét/hire, one r-joicing at the erefling of a fummer pole ona Lord’s day, faid he would go fee it, though he went through a quickfet hedge ; going with wood in his. arms to the boolire, he was immediately overtaken be the flroke of God, in two or three hours died, and his wife alfo. Fourteen youths adventuring to play at foot-ball, on the river Trent, upon the Lord’s day, when it was, as they thought, very hard frozen, meeting at laft together in a fhove, the ice broke, and they were all drowned. Jan. 19, 1582-3. Ata dear-garden in Southwark, on a Sab- bath day in the afiernoon, many perfons prefling on the {eaffold to fee the {port, forced it fuddenly down, with which fall, eight were killed, and many fo hurt that they died foon afier. ‘ A fellow near Brinkley, in Effex, ufually coming home late from his fports on the Lord’s day, his good miltrefs re- proving him tr it; oné fabbath he goes to a chalh-pit, to work with another man, and tells him he ufed to. vex his miftrefs for his fports on the Sabbath, but now he would vex her with his work ; which words were no fooner fpoken, but jullice feizes upon him, for the earth fell upon him, and he flirved no mare. At Dover, the fame day the Book of Sports was, read in St. Fanies’s parifh, one profanely went to play upou a kit, which drew a multitude of people, ef- pecially of the younger fort together: but ob! the terror of the Lord; this profane perfon was flruck by the Divine hand, and in two days died.—A vintner, who was a great fwearer and drunkard, as he was flanding at his door upon the Lord’s day, with a pot of wine in his hand to invite his guefis, was by the wonderful juftice and power of God, carried into the air with a whirlwind, and never feen or heard of more ! , Not far from, Dorchefter lived one widow Jones, whofe fon Richard upon the Lord’s Day, (notwithflanding all the perfuafions at admonitions of his good mother) did with his (. 198 ) his companions go to Stoake to play ; as they returned home they fell out; whereupon John Edwards, one of the com- pany flabbed this Richard Jones under the left rib, whereof at feven o’clock the next night he died,One difpofed to fin and debauchery, would need keep anale in the church- houfe, on the Lord's day’: butoh! the feverity and formi- dable juftice of God! at night his Joungeft fon was taken prifoner for ftealing a purfe out of another’s pocket while he lay drunk inthe houfe, and the week enfuing, his eddeft fon was flabbed to death. One Richard Clarke was drunk in company with Henry Parram on the Lord’s day, to whom he faid, he would either hang or drown himfelf, defirous to know which was belt; but Parram replied he hoped he would do neither. Next morning he got up intoa tree, and there hanged him- felf. ‘Thus guilt, fadbath guilt, fent him to—his own place. Some boys of St. Alban’s, going into Verulam’s pond to fwim, on the Lord’s Day, one of them was drowned, and’ the other very narrowly efcaped. Two young men of St. Dunftan’s going to fwim on the Lord’s Day, were both drowned. It is recorded of Pompey, the great Roman, that he fhrunk (funk) under the deprelfion of God’s fore difpleafure, for profaning God's fabbaths and fanlwary: and this ftory is related by a heathen too: Tacitus. The Centuriatours of Magdeburg, tell us of one of the Kings of Denmark, who, contrary to the admonition of the prielts, who defired him to defer it, would needs on a Lord’s day, go to batile with his enemy, Ae was flain in the hight. ie the Sabbath in the afternoon, May 14, 1626, at Twickenham, Middlefex, the people were affembled to take down the May-pole, awoman flood within her own gate, with her child in her arms, looking at them; when ona fud- den a rope failed, the pole fell, and firuck the child on the head in the mother's arms, and hilled it. A vain and wanton young woman, hired on the Lord's day, a fellow to go to the next town to fetch a minftrel, that the and others might dance and be merry ; but fhe commit- ting < 175 ) ting lewdnefs that night with one of her companions, proved with child, and at the time of tts birth murdered it, and was hanged for the murder, Confelled, and mournfully ace knowledged at the timeof her death, that the occafion of her great mifery, was her prefanation of the Lord's Day A tailor of Bunting ford would go to the other end of the town to buy fome meat, before morning prayers, but com- ing home with both his hands full, an ehe mid/t of the flreet he fell down flark dead. “Dr. Teate was an‘ eye-witnefs of his falland burial: Oh! what {wift deftruétion purfues this curfed fin ! A townfman of Watford, going to gather cherries on the Lord's Day, fell from the tree, and in the fall was fo battered and bruifed, that he never /poke more, but lay groaning in his blood, till the next day, and then he died. One at Ham, near Kingelone, going on the Lord’s Day to vilit his grounds, where finding cattle, which were not his own, and running to drive them out, he fell down and died Suddenly upon the place. At Tidworth, on the Lord's day, many were met in the church yard to play at foot-ball, where one of their wicked company had his leg broken, which by a fecret judgement from the Lord, fo feltered that it turned into a gangrene, in defpite of all means vfed, and_/o in pain and terror he gave up the ghoft and died. One gathering fruit on the Lord’s day, fell from the tree, and was fo hurt, that he lay in anguifh and dreadful dolour all the week till Sabbath day, and then he ended his miferable life. One Mr. Meredith, a gentleman of Devon/hire, being tecovered from a pain he had in his feet, one of his friends faid he was glad to e him fo nimble ; the gentleman replied he hoped he fhould not be fruftrated of his expeflation of dancing about the May-pole the next Sunday: but behold the jullice of God in his juft punifhment of fuch vain and fenful refolutions ; for he prefently fmote him with fuch fee- blenefs and faintnefs of heart, ere he flirred from the place where he was, and likewife with fuch a great and unufual dizzinefs in his head, that he was forced to be led home, and from ( 180 ) From thence to his laft home, before the next Sunday fhone upon him. Deere Thronenfis, who lived in the end of the fifth century, averred, that forthe difhonour done to the Lord’s day, fire from heaven burt ed both men and houfes in the — town of Limoges in France. God hath brought rain upon churches for the facrilegious abufe of his holy Sabbath; the blow which was firfl given to the German churches was on,the Lord’s day, which was too careleffly obferved among them 5 andon that day Prague in Bohemia was loft, afatal lofs, which filled the. papifts with fury and rage, and caufed the true profellors of religion to roll in blood. The profanation of God's day, hath blafted whole king- doms, and populous nations, The council) of Matifcon im- puted the irruption of the Goths into theempire, to the pro- fanation of the Sabbath,” Wells. “The judgements of the Lord are abroad in the earth, and are often feen and painfully felt by its guilty inhabitants. There isa current report on Delamere Foreft, inthis coun- ty, (Chefhire) of a man who ufed very often to fifh atia” pool or pit on the Foreft, on the Lord’s day, that one Sun- day, when he drew uphis line he faw the Devil come uy with his hook—which fo frighted the man, ‘that he loft his fenfes, and lived and died—miferable. I fear for Shropfhire—it will be a miracle of mercy if the infulted Lord of the Sabbath does not punith it with @ fore affliction. Lnever fhall forget Sunday, Aug. 6, 1801! Such thunder, lightning, and rain, I think I never heard and faw. At Ketley, in the purith of MWellington. it began and ~ ended in about two hours ; from after twelve to between two , and thrée in the afterncon. Next_morning 1 went to fee its ruins; it had drowned feveral horfes and affes-in the coal pits, taken furniture out of houfes, pigs, Se. “out of the yards, wathed down an engine of contdeile worth, and I faw it had entered in at the chamber windows of a decent ~ brick houfe, and che inhabitants were taken oat through the roof! At Colebrook Dale, in the parith of Madeley, it-was {een rolling down the furrounding | ills, like wayes gt ca 3 ( 181 ) fea; it blew up a furnace that had not ceafed to work a day, perhaps notan hour, fince it was built; and did The Dale and Ketley Companies incalculable damage. I fhall not wonder if Goo makes Chefhire {mart for its awful and conitant profanation of his holy day. I forbear to prophecy 3. but I cannot forget the words of the Lord by the prophet, Shadt I not vifit for thefe things faith the Lord s and fall not my foul be avenged ow fuch counties as thefe, on fuch A Nation as THIS? Jer. v. 9. 2. God's blefing on Sabbath keepers. Tia. Ivi. 2, 6, 7. ch. lviti. 13, 14, Jer. xvii. 24, 25- Peter Martyr fays, ‘God bleffed the feventh day”— this blelling God gave to it, that it fhould only be sociad in divine wSrfhip. Rabbi dgnon faith, * God blefled the feventh day,’’ i.e. he paffed a blefling upon the due ob- servers of it.” * T have by long and found experience found, fays Lord Chief Jultice Hale, that the due obfervance of this day, and of the duties of it, have been of fingular comfort and advantage to me; and I doubt not but you (my children,} will Garis fo to you. Cod Almighty is the Lord of our time, and lends it tous, andas it 1s but juft we fhould, we confecrate this part of our time to him; fo I have found by a flriét and diligent obfervation, that a due obferyance of this day, hath ever had joined to it, a blefling upon the reft of my time, and the week that hath fo begun, hath been bleffed and profperous to me; and on the contrary fide, when ~ I have been negligent of the duties of this day, the reft of the week hath been unfuccefsful and unhappy to my fecular employments ; fo that I could eafily make an eflimate of my own fecular employments the week following by the manner of my {pending this day: and this Ido not write flightly or inconfiderately, but upon a long and found obfervation and experience.” . ** The Love Fea/ts of the primitive Chriflians were on the evening of the Lord’s Day, fays Dr. Sympfon; and cer- tainly they were then the moft comfortable, when the {er- vices of their religion were over, and when they could eat their bread with greater gladnefs, becaufe God had accepted their facrifice,” Q “ Reader, { 182 ) Reader, whatever thou art, a carelefs finner, or felf righteous yemae {plendid profeflor, or grievous back- flider, or fharply tried believer ; whether mailer or fervant, parent or child, if thou withedt to be ‘ in the Spirit,’” and wouldft have thy temporal and fpiritual concerns profper, make confcience of keeping the Sabbath Day holy.” —Bo- atzgy Mr. Lowman, afier introducing Ley. xxiii. 2, 3. Exod. xx, 8—12, Deut.v. 15. Exod. xxxv.g. Ezek. xx. 20, Num, xxviii. 9, 10, Lev. xxiv. 6, 7, 8, 9, fays, ‘ This was the ritual fervice of the Sabbath, a rite of plain, proper, and ufeful inflru€tion and benefit; an excellent means to preferve the knowledge of one true God ; to reverence him as the Creator of all; astheir deliverer and God; to give iime for their improvement in wifdom, and to excite their care to apply their hearts to religion, to real piety, virtue and goodnefs, which their whole law taught, as the chief part of all religion.”” ** On the Sabbath, fays Mr. Hughes, the labourer re- eruits himfelf. He goes abroad, neat in his attire, and ani- mated in his afpeét ; he enters into a new element ; he fecls himfelf quite another man. The ferviceable beaft of bur- den partakes, in many a pleafing inftance, of the benefit. A\nd were men more pious and merciful, had they tender confciences and hearts of flefh; fuch inflances would be proportionably multiplied. * Let the reader bethink himfelf: When was he moft affe€ted with the value of his foul—moft devoted to God— molt patient, moderate, and thankful—imoft fit for either earth or heaven? Was it when he felt inclined to difparage the Sabbath, or when he faid in the fulnefs of his heart, §* Itis a welcome day; the bell of all the feven. © The Sabbath is an inflitution, calculated in the nobleft fenfe, to edify and felicjtate. This conflicutes an argument in its favour, which all the ingenuous will admit to be for- _ cible, and which all the wife will feel to be welcome. « Ts the knowledge of God defirable? The day of reft from worldly employment, fupplies leifure and opportunity for obtaining it. Are the fenuments of piety founded rn this ( 183 ) this knowledge, worthy of our efteem? then we cannot refign the Sabbath, What are its fervices lefs than a de- yote and continued declaration of our belief in «the perfec~ tion and providence of God? We attend, we fland in awe, werife on the wing of hope, we melt in the fervour of gratitude, we avouch, before many wimelfes, the Lord. to be our Fudge, our Law-giver, our King.—Ought the prin- ciples of benevolence to be cultivated? the Sabbath alloci- ates human beings as children of one family, expofed to the fame ailments and difafters, debafed by the fame moral corruptions, all deferving to perifh, yet ail invited, through Jefus Chrift, to the inheritance of eternal glory.—W ould you have your affli€tions foftened, and your enjoyments en- riched? on the Sabbath you are made acquainted with the only way.—Do wewith to be prepared for death and cter- nity ? on the Sabbath we are favoured with much afliftance. Every thing in the fcene to which it introduces, demonftrates the importance of a religious life, incites to diligent inquiry y and pathetically recommends reading, meditation, and pray- er, Sacredinfluences are felt. Peéals of thunder and fiath- es of lightning from a violated law, convince and alarm ; foft accents, wilpered by {miling mercy, encourage and attraét. The Lord of the Sabbath vouchfafes his prefence where he records his names This and that man are born there, ** But the encomiums due to the Sabkath are innumerable. Human policy confents to refpeé them. Britain recog~ nifes them in her laws. He, therefore, who remembers _ not to keep it holy, is difloyal, as well as unwile, and irre- ligious.”” IMPROVEMENT AND APPLICATION. ImpRovementT.—Remember. ¢ Both in reference to the time paft, that it was inftituted in remembrance of the creation of the world ; and in reference to the time to come, to order thy worldly affairs fo, as to promote, at leaft not to ~ hinder the fan&tification of it.” S. Clarke. The Sabbath day, which the Lord your God hath infti- Q2 tuted ( 184 ) tuted from the beginning; which he now re-enforces upor you, and which he will perpetuate to you, fo longas you are a people tohim. And to—Chriftians—the Chriflian Sab- bath—the Lord’s day. To keep itholy. ‘ Our care muft be over night, fays Archbifhop Usher, that having laid afide all our earthly af- fairs, we begin to ft ourfelves for the Lord’s fervice ; that fo we may fallafleep, as it were, inthe Lord's bofom, and awake with him in the morning.” Ufe it holily, fays Mr. Clarke, by careful-abflinence from all fervile works and worldly bufinefs, and by diligently employing it in holy thoughts, words and works; in the worlhip of God both public and private, and for the furthering of our own and others fanGification and falvaticn,”” Six days fhalt thou labour, and earn thy bread by the {weat of thy brow, Gen. 1ii.3 thalt provide for thine own koufe, and notbe flothful in thy lawful buifinefs: for in fix days, thou fhalt do al/ thy pe fe worldly nature sand fhele not negleét, fhalt not leave any thing to be done on my holy and honourable day, Ifa. Iviii. 13. But the feventh day, al- ter thy fix days labour, and after my fix days work in creating: the world, and forming the univerfe, is the Sabbath of the Lord thy God; *confecrated to his ufe, honour, and fer- yice; commanded by his example, and enjoined by his com- mand.”---Parker. In it thou fhalt not do any work :. * to wit, of thine own, or for this natural life; and under the name of work is comprehended buying and felling of wares, or of viduals, Neh, xiii. 16,47, carrying of burdens, Jers 27. 22, embalming the dead, Luke xxiii, 54, 563 drelling of viduals, Exod. 16, 23°5 going of journies, Exod. xvi. 2g. Afts i. 125 or any other that is of our own ways, Ifa. Will. 13. Exod. xxxi.1g, 17.” Ainfwortih. Th u, who arta parent or head of a family, to whom, fouls of children or fervants are committed, and at whofe hands they fhall be required at the laft day, thou fhalt not work thyfelf, nor any other by thy order, authority, or countenance: northy fon, nor thy daughter, thy man Jjer- vant, nor thy maid fervant, nor thy cattle, (fee Deut. v. 14.) nor thy firanger that ts within thy gates. dig oh thou (, 185.) hou Wor thy children, nor thy fervants, nor thy cattle, nor thy labourer, fhall doany thing for worldly riches, or world-. ly pleafares, on the Sabbath day: but thou and they fhall lay the world out of your hands, and the cares of it out of your hearts, and worthip the Lord of the Sabbath in the eauties of holinefs, and without dillrafion. For in fx days the Lord made Heaven, with all its brilliant furniture ; and the Earth, with all its exuberant fulnefs 5 and the fea with all its finny inhabitants; yea ald and every thing that in them is; and refled the feventh days eeafed to create any more worlds, or wonders in thise Wherefore the Lorn bleffed the Sabiath day, and hallowed it = feparated and fet it apart as his own appropriate day, for his: glory ; and the reft, refrefhment, and {piritual advantage of: man. : ‘© The ftreams of religion run deeper or fhallower, as the banks of the Sabbath“are kept up or negletted.” I. Calcot. ‘ Thus things were fettled ; and God ceafing from his works, appointed to the happy pair, the feventh day to ce- slebrate his wifdom and goodnels.”’ Dr. Hunt. It is obferyed in the hf of- thateminent chriftian,. James Bonnell, Efq. that it roubled him, that he was often forced. to be at hiv office on Saturday, becaufe it hindered his pre- paration-for the Lord’s day, and might have an ill effe& upon his fervants. “ For though, faith he, J steal minutes at my offices they. are not enough to fatisfy my/elf, much lefs to give a-good example to others.” There is a remarkable paffage in the Koran, or Bible of the Mahomitans :.their law-giver thu. direfls, “ When you are called to prayer, on the day of the affembly, (cr Sab- bath, which with them is every Friday, ) haften to the com- memoration of Gop. The reward which is of Geb, is better than any fport or merchandize, and Gop is the bet provider.” Sade. 2s The pious Mr. Harvey, ina letter toa friend’ who had fent him fome venifon on a Saturday, thus expreffeth him~ felf; “I thank you for your venifon: but it will not be cooked To-morrow. My whole family is be at Court: the _ King of Heaven hath fent pofitive orders; and he will not exeule either man fervant or maid fervant,? « The (‘ 186: ) “ The particular fins of omiffion here forbidden, faysis Mr, Ball, are, 1. Sleeping out the Sabbath in the morn-, jog. 2. Slight preparing ourfelves for the public affembly. _ 3- Abfenting fromit. 4. Coming too late to it. 5. Sleep- ing there, é Saareg about. 7, Going forth before the. blelfing., 8. Mifapplying the, word. Matt, xx. 6. Aéis xx. Rev. i. 10, The Lord*s day : On this. day.Chrift rofe- from thedead. On this day the ancientsibelieved he will come. to judgement it was therefore. with the utmoll propriety, that St. John both faw and defcribed- his coming.” Wefley. Mr? Henry fays, “ The Sabbath day muftbe a day, not. only of holy ref, but holy. work + and the refl is in order to. the work. The proper work of the Sabbath is. praising, Gop; every Sabbath day mutt be a thank {giving day ; and’ the other fervices. of the day muft be in orderto this.”” | Mr, Warren fays, “1 fhall for method’s fake, diftribute_ this fourth commandment into four parts : 1. The receptive part; remember—holy. 2. The Mreelive part ; fix days—God, &e.. J 3+ The argumentative part; for in:fix days—fewenth.: 4 The benedigtive part; or conclufion—therefore,” Archbifhop U/rer has given four reafons to enforce this _ command :.. lefs., 2. From God’s own right., This day. is his, not ours... 1, From equity ; by a fecret reafon-ef comparifon of the 3+, From the example of God, Gen, ii..2,,3.. Exod. xxxie_ 17, 4. Hope of .a dlefing, Fxod. xxxi. 13. Las lvi. 75. 855 “And for our better fatisfation we mut know, fays— Mr. Leigh, that we keep the Sabbath juft according to. this commandment, word forward, in.that we labour fix days. and reft the feventh, and fo muft do to the, world’s end 5 but — that we haye taken up a new.reckoning from a new period, even the refurre€iion ; we have it from Chyifl’s appointment, as is plainly {hewed us, becaufe this day. is called the -Lord’s day ; that is, the day which he appointed to. be kept con- Rantly, And fo by the wifdom of God it cometh to pals,” ef a (G 187. ¥ that becaufe men do labour fix days and reft-the feveuth, we do eternize (eternalize) the memorial of the creation, ac- cording to this fourth commandment ; and becaufe we reckon foom the refiirreétion, we do alfo eternize (ecternalize) that work which was greater, than the creation,”’ ‘© We Chriitians make the Sunday a day of {piritual rejoicing,” fays. Bp. White. Bp. Hal) fays, ‘* | wonder. what thefe kind of men, (viz. thofe wha bathe themfelves -in pleafure on the Lord's day) will do, when they come to heaven, (if ever they come there) where there is a continua] Sabbatifm without intermifion ; ferely they will with themfelves on earth again, unlefs they keep a Sabpath better here be- low. Dowe not pray, Thy, will be.done on earth as it is done in heaven? — "There the angels do nothing but praife God. Do we hope to be like them in glory, and not endeavour to be like them in duty !’? . Ic was a memorable faying of Auguftine, « Let us fhew ourfelves Chriftians by keaping holy the Lord’s day.” ; : The day before the Sabbath the Jews called Sabbatu- Jum, the little Sabbath, on which they made ready againft the great day of the Sabbath, _ Dr, Twifs reports, “that at Geneva they have a fer- mon at four o’clock.in the morning on the Loid’s day for feryants.” And Bp. Wate withed, ‘* that fuch a. courfe.was general, as was in his Majefty’s court in his time, to.have a.fermon in the morning for fervants on the Sabbath day.” . Mujculus obferves, “« The common law for keeping the Sabbath equally reacheth all; and in this it is like the Law-giver:. it isno refpe€tor of perfons.” Chemnitius obferves, ‘ That to the fandification of the Lord’s day, befides public. duties, there is a work ~ to be done in familes, as inftruéting. of fervants, re- hearfal of fermons,, reading {criptures, counselling and quickening fach who are under our care, that all méy Keep God’s holy day.’ Bp. Andrews fays, ‘ Mercy on a Sabbath, is the fance tification ( 188 ) tification of a Sabbath.” Jraneus avers, ‘* That the’ true fanétification lies in works of mercy, And ob- ferves, Chrift did more works of charity on the Sab~ bath, than upon other days.” Dr. Hackwell fays, “ After ages much degenerating from the fimplicity of the primitive times, they fo infi- nitely multiplied Holidays beyond all meafure and rea- fon, that the Lord’s day began to be flighted, which no doubt is an efpecial occafion of that thick cloud of fu- perftition which over-fhadowed the face of the church ” Mufculus takes notice, ‘*’Fhis day is not to be kept to ourfelves, but to the Lord 5 not to pleafe the flefh, but to ferve your fouls.” Manaffth Conciliator, in fome heat-cries out, “ Tt is a notable error, to conceive that the Sabbath was ordained for carnal -eafe.” And the Ferufalem’ Talmud affirms, « That the Sabbath was given to tie children of Ifrael, only to meditate on the holy and bleffed law of God.” «“ To hallow the Sabbath, faith Cyrill, is to make the reft of it devout, holy, and employes to godly exercifes, whereby the mind may be inftru€ted, exercifed, and grounded in things pertaining to-godlinefs.” And to * the fame purpofe Gaudentius Brixianus. Seneca derided the cuftom of the ews upon their Sab- bath, becaufe they fpent it in things vain and impertinent, and not in the worfhip of God; and faid, ‘© The Jews threw away a feventh part of their lives.” It is a remarkable fpeech of Bucer, ‘© Have we ferved the Lord on his own day ? let our manners fhew it, let our works prove it, let the holinefs of our lives abun- dantly declare it.” ‘ “ To Chriftians, faysDr- Reynolds, no land is ftrange, no ground unholy, every coat 1 Jewry; every town in Ferufalem, every houfe in Sion, every faithful body,. is a Temple to ferve God in.” y Bernard cries 0ut,. * Lord, unlefs-I give thee myfelf, $t is not-all my duties on the Sabbath will fatisfy thee s and except thou givelt me thyfelf, it is not-all the privi- legs of the Sabbath will fatisfy me,” i Tre ‘aw! ( 189 ) Mr. Cartwright reckons Sabbath profanation among «the fins of idolatry, grofs fuperitition, and enchant- ments.”’ The ends of the Sabbath from Mr. Wedls. “4, There isa general and Untverfal end of the Sabbath, which refers toall mankind: viz. To preferve the memory of the glorious work of the creation. Wherein may be feen the eternity, felf-being, overflowing bounty, infinite power, tranfeendant chajelly, and abfolute perfection of Gop. « 9, A Political end of the Sabbath, viz. The refrefh- ment and recreative breatbing of the outward man ; a relaxa~ tion of the body from the pains and toils of the week. 3. An CEconimical end of the Sabbath, viz. That the whole family, be taken off from their cuflomary toil and Jabour, and enjoy a fweet vacation for their communion with ieee yoy & a An Ecclefiaftical end of the Sabbath : we are then to be converfant about tho things which belong to the church of Chrill; to attend. upon the worship of God, to meet with the people of God and to refrefh our fouls with the or-. dinances of God, “5. A Chriftian end of the Sabbath: viz. That it may be a note and badge of our profefion. In the primitive times the Pagans ufed to afk the Chriftians, “haft thou kept the Lord's Day 2” The anfwer commonly was, lama Chrif- tan, and dare not intermit it, Which anfwer coft many Chriflians their dives.”” “6A Prudential end > viz. To preferve unity in the chur-h., Augufline ufed to fay, *¢ He hath nothing of the love of God, who loves not the unity of the church.” The people of God are but one flock, Luke xii. -g2. one bodys Eph. i. 21. oxe-building, ch. ii, 11. «7, There is a Spiritual end of the Sabbath: and this, as Hofpinian obferves, is the moft fublime and feraphical end, On the Sabbath, the foul takes its fight towards Heaven, purfues life and falvation, and is upon the wing. towards its centre. $8. There is a Significative end of the Sabbath. It fig- nifies (' 190 ) nifies a threefold refs 1, Chrifl’s reftin the grave, 2, Our relt from finful work, 3+ The Saint’s ref in glory.” Dr, Bound obferves, That when we have heard the word upon a Sabbath, we muft difcourfe of it, unlefs we willlofe a great part of it,” Walleus oblerves, “ That thofe two texts Adts xx. 74 1 Cor. xvi 2, joined with Rev. i. 10. have -caufed almoit all the reformed churches to conclude, that undoubtedly the obfervation.of the Lord’s day mutt neceffarily be referred to the Apoftles, as the original founders of it.’? « And-let it be added, fays Mr. Wells, that the Apollies tranfmitted ‘the Lord’s day to the church, moft probably by the immediate command of Chrift, moft certainly by the infallible guid~ ance of the Holy Gholt.” Panormitan faith, “ That all the Canonifls who write of Feftivals, teach that the Lord’s day is carefully to. be ob- ferved and fanétified.”” Mr. Wells informs us, ‘That there are more than’a jury of foreign divines acquitting this bleffed day from the mean original of an human inflitution: and if they ftha]l be called in, faith he, they are ready to avouch it. Beza, Junius, Pifcator, Rolleck, Chemnitius, Walleus, Bucery Melanéton, Gallatius, Viretus, Amefius, Peter Martyr, Zanchius, Pareus, Faius, &c. all concurring in this fen- | tence, That the Lord’s day was confecrat by. the holy and infallible Apoftles.”” It is recorded of holy Mr. Dod, and heaven'y Mr. Bruen, that they were even in heaven upon a Lord's day. Rivet faith. “ The Sabbath is given formally for holy ufes, for hearing the word, for prayer, for ee the facrament, by which our fanétification is ripened and ac- complifhed,’” Tt was a good faying of worthy M. Rogers, ** Take away God’s Sabbath. and religion will foon dwindle, and faint into nothing.” ; Dr. Denifon notes upon Neh, xiii. 2. “ That where the Sabbath is not ‘fanélified,. there is neither found religion, nor a chriltiin converfition to be expected.” And worthy Dr, Chetwind faith, That the profaning of the holy vt at ‘ol ( 191 ) bath of God, is contrary to God’s moral precept, which {lill retains its force and vigour.” The learned Bp. Andrews obferves, * That fufficient is found in the heart of the Gentiles, to their condemnation, who fhall dare to brake the law of the fourth commandment,’? Bafil fays, * We fill up the Lord’s day, with holy pray- ers.” And Clemens Romanus concludes, “ Neither on the Lord’s days, which are days of Holinefs do we grant any thing may be faid or done befides holinefs.-’ Bellarmine faith, “ The Sabbath is a day above all other days to be efleemed. And Durant gives the Lord’s day all primacy and affigns it a majority for worth and honour above all days.” “ Geng itis, that the Sabbath fhould not be precious in our eyes, when eternal life is but our great fabsath, our long Sabbath, which bath no evening, as Ambroje and Auguftine obferve. Nay, Epiphanius tells us, That Chriftis but our more durable Sabbath ; and we reft in this Sabbath, when we repofe our hearts and hopes in him.” Nay, a good con- fcience, faith Augu/tine, is the bed of God, the palace of Chrift, the temple of the Holy Ghoft, the Paradife of de- light, and the ftanding Sabbath of the Saints.” Wells. It was Hierom’s cultom wherever he was, to be thinking he heard the angel founding the laft trumpet, and crying out, Arife ye Dead, and come ta Judgment. The frame of this holy Father very well becomes the Sabbath day. ‘The Patriarchial Sabbath was kept in commemoration of creation finithed: and to the honour and glory of God the Crealor. The Fewifh Sabbath was kept in commemoration of deliverance accomplifhed : and to the honour and glory of God the Deliverer. The Chriftian Sabbath is kept in commemoration of redemption perfe€ted: and to the honour and glory of God the Redeemer. The Eternal Sabbath will be kept in commemoration of fantlificaeion compleated: and to the honour and glory of Ged the Sandifer. APPLICATION 's ( 192 ) Arerication— And you children, or fervants, or fojourners in fuch families, where a pions regard is haa to tie fan@ification of the Lord’s day, blefs God for the mercy, and repine not at the reftraint; but make due improvement of the means which others want, and none can be biclfed without. And if it be your lot to live in families where no regard to the day is had, yet do you beware of partaking in their fin; and think not yourfelves ever a whit the more at liberty for being left fo, fince God remits not your obligation; but rather be more careful of yourfeves, fince neglected and expofed by others. In a word, let us all do what we can to retrieve and uphold the holinefs of this day, on which the profeffion of holineis, and enjoyment of happinefs fo vifibly de~ pend: exprefling our thankfgiving for its blefliag, by our ready acceptance thereof, in always remembering to keep holy the Sabbath day.” Newcome. ** Now in the name of God I require thee, who readeft thefe words, as thou will anfwer before the face of Chrift, and all his holy angels at the day of judgment, that thou better weigh and confider, whether dancing, ftage-playing, mafking, carding, dicing, tabling, cheis- playing,bowling, thooting, bear-baiting, caroufing, tip- ling, and {uch other fooleries of Robin Hood, marrice- dances, wakes, and May-games, be exercifes God will blefs and allow on the Sabbath day ?”’—Bayley. «« Give God no broken Sabbaths, fays Mr. M. Horne; for in vain will you attempt to fanctify by the word of God and prayer one part of the day, while you profane the other, by floth, idlenefs and diflipation. Neither be mere Sunday chriftians ; but let that bleffed day fanc- tify the other fix. ** The negle& of this day has been the great inlet to all manner of wickednefs, fays Mr. Janeway. ‘There needs no argument to prove that wherever the Sabbath is broken, a whole tide of wickednefs flow in at the breach. And as God hath dleffed this day and hallowed it, fo they unblefs themfelves who profane it: and the keep- ing { 193 ) ing it holy is one of the great duties of both Jew and Chrillian. As God hath made a feparation of the Sabbath day, for the purpofe of religion by an abfolute law; and as it isa happy defence againft impiecy, it is amazing that it fhould ever enter into the hearts of men to imagine, that God will difpenfe with the breach of it.?” Mr, Steele, after proving that the three firft command-~ ments are broken by diftra&ion,fays,‘* And then the fourth commandment is broken of plain rape, and theft com- mitted of God’s holy ¢sme; that which you definate at your kneeling down to his fervice, is purloined away by your roving thoughts, efpecially when they invade the Sadbath. For when you feem to give him much, in effect it comes to nothing. And fo your time is loft, your duty loft, and danger of your foul’s lofs after all. And thus you fee the ir/? table broken at a blow: it is a fad blow that breaks four commandments at once.” Let us only confider, fays Mr. #7. Calcott, that at, on a dying bed, the mif-improvement of all our time will be mott bitterly regretted. How much more the mif-improvement of thofe hours, which God himfelf hath Aadlowed, has fet apart for the nobleft purpofes, and is wont to blefs in en efpecial manner! * While others were feeking the pearl of great price, and gathering thofe treafures of wifdom and grace, which endure to everlafting lifes: I, alas! was (quandering away the precious opportunities in very vanity! To fee the Curtain of ¢zme dropping, to fee a valt eternity opening before us, and to have fuch reflections haunting our confciences; this will caufe mifery not to be expreffed, create anguifh not to be conceived.” Bp. Bebington fays, ‘* The people of Ifrael might not gather manna upon the Sabbath day; and may we goto fairs and markets, to wakes and wantonnefs, to dan- cings and drinkings, upon the Lord’s day! Are thefe works for the Sabbath? 1s this to keep the day holy? Can this be anfwered to Gop? No furely; we thall _ never be able to endure: his wrath for thefe things one day.” as A { ‘194 ') §¢ As to the fourth commandment, wh'ch doth ina {pe- cial manner, refpect the Lord’s day: Have I gone this day with joy into the houfe of God? Have I heard the word, and treafured it up in my heart? Have not I aimed more at the information of my judgment, than at warming my affeftions? Was it Curiofity, or piety, that led me to the temple? Haye I gathered my thoughts together in the public prayers of the church? and hath my heart and delires gone along with the fup- plication, the minifter of God put up to heaven? Have not I thought of my trade, ana farm, and oxen, while T have been repeating the words after God’s minifter ? Have I meditated, and bid my thoughts fly vp to heaven to take a view of my eternal ret? Have I ead in pri- vate? Have I called my family together, read to them, inftru€ted them, made them give me an account of what they remember? Have not I preferred my worldly profit to day before my duty? Have not I flayed away from the public worfhip of God for worldly gain? When I received the holy Sacrament today, were my thoughts - fixed on the-crofs.of Chrift? Was my foul affected with the myftery of God’s love? Did my fins grieve me, when I beheld Crift crucified? Did the fight of Chrift’s crucifixion fill me with indignation againft my fins? Did it fill me with ferious deliberate refolutions to watch againft them? Did it fill me with praifes and adoration at the ftupendous humiliation of the Son of God? Did it make me refolve to imitate him in his holine{s? Have I, according to the Apoftle’s command, laid in flore, as God hath profpered me in the foregoing week? Have I laid afide of my gain for pious ules, to give to them that need? Do I refpeét God’s minifters? Do I love them? Do I communicate to them, that teach in all good things? Do | forbear (bear) with their infirmities? Do I obey them in things that tend to my falvation? Do I give them that which is due tothem? Am I kind as well as juft to them, efpecially to thofe who faith- fully labour in God's vineyard ?”’—Dr. Horneck. 4 A Lik ( 195 ) A-CHRONOLOGICAL LIST OF THE AUTHORS, Mentioned in the: preceding Difcourfe. W.Bi.d. ftands for born, f, for flourithed, d, for died, a, for aged and /, for living, Alleine, Jofeph, a Paritan Divine, b. at the Devizes, - Wilts, 1633, d.at Bath, Sat. Nov. 7, 1668, Ariftobulus, one of the 70 Dilciples, Rom. xvi. Ambrofe, St. Bp. of Milan, b. in Gaul 333, d. at Mi- lan, April 4, 397. Auguitine, St, firt Abp. of Canterbury, b. at Tagafte, in Africa, 354, d. at Hippo,: 430. Andrews, Lancelot, Bp. of Winchefter, b. in London, 1565, de Sept. 27, 1626. : Addifon, Dr. Lancelot, father of Jofeph, -b. in Weft- moreland, 1632, d. April zo, 1703. Addifon, Jofeph, Efg. Author of the Speétator, b, May- I, 1672, d. June 27, 1719. Athanafius, St. Bp. of Alexandria, b. there d, May 2, 371, after being Bp. 46 years. Ainfworth,.Dr. Henry, called The ,Rabbi of his age, d, at Amfterdam, 1604, Azotius, John, a Spanifh Jefuit, b. d. 1603. Aguinas, St. Thomas, called The Angelical Doétor, b. in the Caftle of Aquino, in Italy, 1224, d. March 7, 12 oie Bi William, Puritan Divine, b. in Norfolk, 1576, d. at Rotterdam, 1633. Aretius, . Anmer, Alphonaus, Allix. Dr.Peter, a learned Fr.Proteft. Diy. b.16415 4.1717 Agnon, Rabbi Beda, or Bede, called The Venerable, Eccl. Hitt. b. 673, d. ab. 736 Bury, Edward, Nonconformift Divine, b. in W orcefter- fhire, 1616, d. May 5, 1700. Beza, Theodore, a zealous Defender of the Reformed Church, b. at Vezelai, June 24, 1519, .d, O&. 13, 1695 Re Bixcec ( 196 ) Baxter, Richard, an eminent Nonconformift Divine, bi at High Breal, Salop, Nov. 12, 1615, d, 1691, Buck, Charles, I. ‘ Burder, George, | Boden, Nicholas, Printer, Stafford Burkitt, William, a celebrated Commentator on the New Teftament, b. at Hitchin, July 25, 1650, d, Oétober 1703, Brown, Jobn, Bingham, Jofeph, Eccl, Hiftorian, b, at Wakefield, Yorkfhire, 1663, d. Aug. 17, 1723, Bayley, Lewis, Bp. of Bangor, b, at Caermarthen, d.. 1632. Barnabas, St. mentioned in the AQs of the Apoftles, b. at Cyprus, martyred ab. So, Burnett, Dr. Thomas, b. 1635, d. 1715. Bonnell, James, fq. b. April 28, 1653, d. at Geneva, November 14, 1699. Ball, John, a Puritan Divine, b. in Oxfordhhire, 1585, d, O&ober 29, 1640. Beveridge, William, Bp. of St. Afaph, b. at Barow, 1638, d. 1707. Bunting, Henry, Eccl. Hiftorian. Brett, Dr. Thomas, Burn, Dr. Richard, Englifh. Divine, and celebrated Lawyer, a. November z0, 1785. Blackftone, Sir William, an eminent Enghth Lawyer. b, at London, July 1723, d. February 14, 1780. Bogatzky, Bafnage, James, Paftor of the Walloon Church at the Hague, b. at Roan, in Normandy, 1653, d. Septem- ber 22, 1723. Button, William, |. Berrington, S. Bebington, Gervas, Bp. of Worcefter, b. d. 1600. Bound, Dr. John, a famous Puritan Divine, b. in Som- merfethhire, 1550, d. at Taunton, #1612 . Bellarmine, Robert, a Roman Cardinal, b, in Tufcany, 1642, d, 1621, Bucer, € 197 ) Bocer, Martin, one of the Reformeis, b. ia Alfice, 1491, d. at Cambridge, 1551. Bafil, St. Father of the Chu:ch, Bp, of Calarea, bs there, 328-9, d. January 1, 379. Beard, Dr. Thomas, Browne, C.. Bryant, Jacob, Browne, Mofes, Englifh, Divine and Poet; b. 1703, d. 1787. Byfield, Richard, a Nonconformift Divine, d.. Decem~ ber, 1664, a. 67. Coke, Dr. Thomas, ]. Cyprian, St. Bp. of Carthage, b, there be- headed September 14, 258. Chambers, Ephraim, b. at Milton, Weftmoreland, d. May 15, 1740. Clarke, Lawrence, | Clemens, Romanus, Bp. of Rome, toz. Clemens, Alexandrinus, Father of the Church, d. 220 Clerc, John le, a celebrated Philofopher, and Theologi- cal Writer, b. at;Geneva, 1657, 4.1736. : Chetwind, Dr: Cave, Dr. William, Biographical and Ecclefiaftical Hiftorian,. b. 1637, d. 1713. ‘Clarke, Dr. Samuel), Englifh Divine and Philofopher, b. at Norwich, Odtober 11, 1675, d. May 17, 1729,. Calcott, A. Covarruvias, . Calvin, John, a noted Reformer in Geneva, ~b.:.at-+ Noyon, in France, 1509, d. May 27, 1564,'a. 54. years, 10 months, 17 days. i Collyer, David, Cailimacus, an ancient Greelc..Poet, b. atCyrene, Africa, d. 244 before Chrift, Cyril, Bp. of Alexandria, b. 412, d- 44a.) Calmet, Auguttin, Freach Divine, b. 1672;:d. 1757. Chryfoftom, St. John, Bp. of Conftantinople, Eloquent Father of the Ch. b. at Antioch, 354, d.at Pityus, 47. ‘Cawdrey, Daniel, Noxconf. Divine, d. O&. 1664, .a. 75. R.g Clark, . { 198 } Clark, N. Cedrenus, George, Hiftorian, f, 1056, Calcott, Wellins, . : Curcellewus, Stephen, f. 17th Cent, Cleaver, Robert, Doddridge, Dr, Philip, Eminent Divine, and Theolo- gical Writer, b. at London, June 26, 1702, d. at. Lifbon, O&ober 26, 1751. Dodd, Dr. William, Prebendary of Brecon, Theolo- gical Writer, b. at Bourne, Lincolnshire, May 29, 1729, d. June 27, 1777+ Diogenes, Stoic Philofopher, Difciple of Chryfoom. Doolittle, Thomas, b. at Kidderminfler, 1630, d. May 24, 1707. Dod, John, remarkable for his Sayings, Puritan Di+ vine, b. at Shotlidge, Chefhire, 1550, d. 1645. Dionyfius, Bp, of Corinth, martyred Nov. 29,. 178. Denifon, Dr. Derham, William, Eminent Philofopher and. Divine, b. 1657, d. 1735; Epiphaneus, Abtiochus, b. 176, d. 165, before Chrift. Evfebius, Bp. of Cxfarea, and Ecclefiaftical, Hiftorian, b. in Paleftine, 264, d. 338. Ellwood, Thomas, Bachard,. Lawrence,. Englifh Divine, and Ecclefiaftical , Hliftorian, b. 1671, d. 17ga.. Epiphanus, Bp. of Salamine, Father of the Church, B. _ in Palaltine, ad 332, d. 403. Edgar, called The, Peaceable, Ore of the Saxon Moa- narchs, d, July 1. 971. Fleming, Caleb, Fifher, James, Flavel, John, Puritan Divine, and Theological writer, b.in Worcefterfhire, 1627,-d. June 26, 1697. Fletcher, John, Vicar of Madeley, Salop. Controy. Writer, b, at Nyon, Switzerland, Sept. 12, 1729, 4; at Madeley, Aug. 14, 1785. Fletcher, Mary, 1. Wield, Dre Richard€, Learned Englifh Divine, b. in Hertfordthire, 1561, d, 1616, Fulk a ee oe ee eee Tibi (199 ) * Fulk, Dr. William, Englith Divine, b. ‘in London, d. 1589 | Frazer, James, d ] Fagius, P, learned Proteft. Div, b. 1504, d. at Cam. 1559: Gauziai, : y : Gouge, Thomas,. b, at Bow, Middlefex; 1604, ¢. in his feep, Odtober 29, 1681. . / | Gill, Dr. John, Learned Commentator on the Bible, | beat Kettering, 1697, d. in London, 1771. f Gurnall, William, || Goguet, a French Writer, b. 1716, d. 1758. _ Grotius, Hugo, Dutch Divine and Philofopher, b. at - + Delft, April 10,1583, d. 1645. i Gibfor, Edmund, Bp. of London, b, at Knipe, Weft- . moreland, 1669, d. 1748. _ Gregory, Joh, Archdeacen of Glocefter, b. Novem- ber 10, 1607, d. March 13, 1646. Godwyn, Dr. Thomas, a Learned Englifh Writer, b. 7637, d. 1642s “Greenham, Richard, Puritan Divine, 1.1976, _-.Hakewell, Dr. George, Puritan"Divine, d. April, 1649. - Holloway, Benjamin, . -Horne, Melvill, Je Horneck, Dr. Anthony, an Eminent Divine, b. 16415 d, January 31, 1696, Harriton, Jofeph, Heylin, Dr. Peters-an-Eminent Englifh Writer, b,-at Burford, Oxfordfhire, 1600, d,:1662. _ Homer, Father of the Greek Poets, f ab. goo before Chrifts i feven cities difpute the honour of being his birth place, Hefiod, Greek-Poet, f-about thetime of Homer. Hill, Sir Richard, 1. Hopkins, Ezekiel, Bpsof- London, beat Sandford, De- vonfhire, 1633, d. June 19, 1690. ‘Hildrop, Dr. John, - Hervey, James, Englifh Divine, and Theol, Writer, bat Hardingitone, Northam, Feb.26, 1714, d. Dec.25, 1758. - Henry, Matthew, famous Expofitor of the Bible, b. at Broad-Oak, Flintfhjre, Ott, 18,.1662, d. at Nantwich, June 22, 1714, Hammond, (‘200 ) Hammond, Dr. Henry, b. 1605, d. 1960, Houbigant. a Learned French Divine, ’b. at Paris, 1686, d. 1783. : : Hunt, De Jeremiah, Hale, Sir Matthew, Lord Chief Juice of the King’s Bench, b. 1609, d. December, 1676, Hooper, John, Bp. of Worcefler, d. 1554, a: Go: Hall, Jofeph, Bp..of Exeter, b. at Athby-de-la-Z ouch, 1574, d. in Norfolk, 1656. Hooker, Richard, b, at Heavitree, near Exeter, 1547, do og 1600, Hofpinian, a learned Swifs, b. at Alidorf, near Zurich, 1547, d. 1626, Howell, John. Hughes, Jofeph, 1. Hilary, a French Divine, d..372, a. 80. Harmer, Thomas, an Difienting Divine, b, 1715, d: 1788: Johnfon, John. Ignatius, St. Difciple of St. John,.and Bp. of Antioch, ” d, Dec. 19,107. Jerome, St. one-of the moft learned of the Fathers, b. abs 340, d..420., f Jolephus, acelebrated Jewifh Hiftorian, b. at Jerufalem, 372 4.98, 0r 94, renceus, Bp..of Lyons, in France, b. at Smyrna, ab. 120, martyred there 202, Junius, Profeffor of Divinity at. Leyden, b. at Bourges, May 1, 1545, d.at Leyden, O&.19, 1602. Ifrael, Manatieh Ben, celebrated Rabbi, b. in Portugal, ab.. 1604, d. in Holland, a.ab, 53 Ifidore, St. of Pelufium, difciple of St. Chryfoftom, d. * Feb, 4, 440, Jenkin Dr. Robert, alearned Englifh Divine f. 18th Centz— Innocent, Pope, Ina, 12«n King of the Well Saxons, began to reign 688, Kimchi, David, a famous Jewith Rabbi, b. in Spain, fab. _ 1270, Kennicott, Dr, Benjamin, celebrated editor of the Heb. Bible, beat Lomes, Deyonthire, 1718, d. 1783. King, , vem fie ’ ( 201 ) King,: Sir Peter, Lord High Chancellor of England, b, at Exeter, 1669, d. 1734. Kidder, Richard, Bp.of Bath and Wells, b. 1649. He and his lady were killed in bed by the fall of a itack of chimnies, Nov. 26, 1703- iia | Kennedy, Chronologift and Hiflorian. | Limborch, Philip, celebrated Profeffor of Diviniuy in Hole land, b. 1693, d. 1712. Linus, Bp. of Rome, Lake, Bp. Lindfey, Bp. of Brechin. Loridano, Lucian, the Greek Satyrift, b. go, worried by Dogs, 180, Lightfoot, Dr. John, very learned Englifh Divine, b. ia Staffordfhire, March, 1602, d. Dec..6, 1675. . Locke, John, Efq. celebrated Mathematician, b. at Wring- ton, near Briflol, 1632, d. O&. 28, 1704. Lamy, Bernard, a French Divine, b. at Mans, 1640, ds Jan. 29, 1715. Lowman, Motes. Levi. Luther, Martin, the great Luminary of the Reformation, b..at Ifleb, in Saxony, Nov. 10, 1483, d. there 1546. Tapide, Corneliufa, a learned French Jefuit, b, 1566, d. 1637. Lyndwood, the famous Canonifl, d. 1446. Leo X. Pope of Rome, b, at Florence, 1475, d. Dec. 2, 1521, Laéiantius, celebrated Latin Author, called the Chriftian Cicero, b. 303. Lewis, Thomas, A Leigh, Edward, Efq. Englifi Gritic, d. 1671. Maimonides, Mofes, famous Jewifh Rabbi, b. in Spain, 1131, d. 1201. Martyr, Juftin, Chriftian Apologifl, Martyred 167. Mahomet, the Falfe Prophet, b. at Mecca, May 5, 5705 d. June 18, 631. Milton, John, celebrated Poet, b. in London, Dec. gy. 1608, d, Nov. 10, 1674, Martin, ( 202 ) Martin, Benjamin, Englifh Mathematician, b, 1704, da | Feb, 19, 1782, 7 Meda, Jofeph, a learned Divine and Theol, writer, b, at: Berdon, in Effex, 1585-6, d. 1638. Mateus, alearned Proteftant Divine, b. at Dienze, 1407;0m - 1569- : Mc. Ewen Will. a celebrated Scots Divine, b. at Perth, d.. Jan. 13, 1762, a 27, ee Tas Com, on the Bible, b, at Florence, 1500,, - 1562. Newton, Sirlfaac, celebrated Philofopher and Mathema-. tician, b, at Woolflhorpe, Lincolnthire, Dec. 25, 1642,_ ©. S&. d. March go, 1726-7. Neal, Daniel, an Englith Hiflorianand Divine, b, at Lon- don, 1678, d. 2749, Newcome, Peter, Englith Divine. : Origen, Father of the Chriflian Church, b. at Alexandria, . ab. 185, d. at Tyre 254. : Orton, Job, Protelt, Diffent. Divine and Theol. writer, . Philo, Judzus, an illuftrious Jewifh writer, £. 41. Patrick, Simon, Bp. of Ely, b, at Gainfborough, Sept. 8, 1626, d.at Ely, May 31, 1724. ; Pliny, the Elder, Natural Hiftorian, b. d. im an- © Eruption of Mount Vefuyius, 79. Pliny, the, Younger, who wrote to Trajan, b. 62, d. 113. Prideaux, Dr. Humphry, Englith Divine, Hiflorian, and Critic, b. at Podfloro, in Cornwall, May g, 1648, da. Nov. 1, 1724. , 2 Z Proftor, Percival, Theological and Philofophical writer. Pyle, Thomas, Divine and Commentator. : Pickering, Thomas, Cafuifl, wrote at Camb. Nov. 20, 16065) Parkhurlf John, a celebrated Laxicogapher, Parker, T. Petayionenfis, Viforinus, f. 290, Martyred, 303. | Pifcator, JObn, a Proteftant German Divine, d. 1546; Pythagoras, one of the greateft Philofophers, of antiquity, . b. ab. 590, d. 497, before Chrift, Panormitan, d. 1449. 7 Porteus, Beilby, Bp. of London, |. 7 * Reader, 7 { 103 ) Reader, T. a7 Reynolds, Edward, Bp. of Norwich, b. “at Southampton, 1599, d. Jan. 16, 1676. Rulfel, Robert. Rivet, Andrew, a Proteftant Minifter of France, Profeflor of Divinity, at Leyden, b. 1572, d. 1650. : Syncellus, George, of Conitantinople, Greek and Latin Chron. f. 792. Stackhoufe, Thomas, Divine and Hiflorian, d. 1759. Simpfon, David, eminent Divine and Cheological writery d. March 24, 1799. Sympfon, Dr. ' Shaw, Dr. Thomas, Englifh Divine and Traveller, b. at Kendal, ab. 1692, d.1751. Stanhope, Dr. George, Dean of Canterbury, b. in Devon- fhire, 1660, d. 1728, Shuckford, Dr, Samuel, a learned Divine and Hiftorian, d. 1754s Banc: James, a Flemifh Divine and celebrated Orator, b. 1677, d. 1730. Scott, Thomas, |. . Stillingfleet, Edward, Bp. of Worcefter, d. 1689. Siffon, Thomas, Vicar of Ifeild, Commentator. Steele, Richard, Nonconformift Divine, b. in London, Nov. 16, 1692, a. 64. Scaliger, Jofeph, a French Divine, Chronologifl, b. at Agen, 1540, d. at Leyden, 1609. Scudder, Henry. Suarez, Francis, a Spanifh Jefuit, b, at.Grenada, 1548, ds at Lifbon 1617. Seneca, celebrated Stoic Philofopher, b. at Corduba, in’ _. Spain, fuffocated by Nero, 65, a. 63. - Strauchius, Dr. Giles, Chronologift. pnley, Thomas, Ef. Philofopher and Hiftorian, f. 1660. | print. Taylor, Dr. Jeremiah, Bp. of Downe, and Connor, de Aug. 13, 1667, Tertullian, Father of the Church, d. 196, a. 85. | Tibullus, Latin Poet, was a Roman Knight, b. at Rome, | ab. 43, d3 19, before Chrift, Trapps ¢ 4 ) Trapp, John, Theopiihis, Bp. of Antioch, f. 170. Theodoret, Greek Father of the Chorch, Bp. of Cyprus, be at Antioch, ab. 386, d. 457. : Twik, De. Wiliam, Frolocutor of the Affembly of Divines, b. at Speenbam Land, Berks, d. July 1646, Theophyla@, Abp. of Avorts, in Bungaria, d. ab. 1077. Uther, James, App. of Armagh, famous Chronologilt, bye a in Dublin, 153+, d. in Londen, 1655. Voltaire, a profefled Infidel, b..1694, d. in raging Defpair May go, 1778. 4 Welley, John, an Eminent Divine and Theological writer, b. at Epworth, Lincolnfhire, June 17, 1708, d. in London, March 2, 1791. Walker, George, a Puritan Divine. Wiikins, John, Bp. of Chefler, d, 1672. Worthington, William, Vicar of Blodwell, Salop. Wallzis, Nonconf, Divine, b.in Ghent, 1573, 4, 1639. Warren, Edward, Nonconf. Divine, d. April 20, 1690, Watts, Dr, Ifaac, a celebrated Proteflant Divine, &c. be at Southampton, 1674, 4.1748, + Whitby, Dr. Daniel, a learned Divine, b. at Rufhdon, » Northamptonfhire, 2638, d. March 24, 1725-6. “Welt, Gilbert, Efq. learned Writer, b. 1 706, d. March 26, 1756. ; Walon, Richard, Bp. of Llandaff, Theological writer, 1s Wells, John, a famous Puritan Divine. Wake, Dr. William, Abp. of Canterbury, celebrated | writer, b. 1657, 4. 1737: ; ; Wells, Dr: Edward. ¢ Wilkes, Wetenball, Minifler of Hounflow, Mid. Watfon, Thomas, Nonconf. Divine, in Effex di in his Clofet at Prayer. : Whitaker, Dr. FINIS, ~——cesiniese— Printed by J, Hamingway, Foregate-ftreety Oe. q a yao . ~ ie / ’ ‘ " , ¥ . r i aa ¥ . * ba ’ i 4 é - , ‘ ’ x a ' a \ e ' ‘ ' ‘ > ’ ’