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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60480	The doctrine of the Church of England, concerning the Lord's Day, or Sunday-Sabbath as it is laid down in the liturgy, catechism, and book of homilies, vindicated from the vulgar errours of modern writers, and settled upon the only proper and sure basis of God's precept to Adam, and patriarchal practice, where an essay is laid down to prove, that the patriarchal Sabbath instituted, Gen. 2. 3. celebrated by the patriarchs before the Mosaick Law, and re-inforc'd in the fourth precept of the Decalogue, was the same day of the VVeek, viz. Sunday, which Christians celebrate in memory of the perfecting of the creation of the world by the redemption of mankind.	Smith, John, Rector of St. Mary's in Colchester.	1683 (1683)	Wing S4110; ESTC R3081	78,815	242

Age imployed in the Service of Idols yet the Institution of the Calling it self and the Publick Maintenance annex'd thereto was truly Patriarchal as appears 4thly From Cain and Abel bringing their Oblations Gen. 4. 3. And it came to pass that in process of time Cain brought of the fruit of the ground an Offering unto the Lord c. Where I note 1. That they brought their Oblations to Adam who was Priest that he might offer them to God as the Hebrew Doctors teach saith P. Fagius And the Text makes for this for it is not said that they themselves offered them but that they brought them to be offered to the Lord that is by the hands of Adam the Priest of the Lord. 2. That they brought them to the Place appointed for Prayer as Aben Ezra observes from whence it may be infer'd that they met together to worship God in a Place destined thereunto and that there were always Solemn Meetings of Pious Men for the Worship of God and from Cain's not having that due reverence to this Sacred Assembly which he ought to have had the Hebrew Doctors conclude That he who has not a due regard to Church-Assemblies shall have no part in the Age to come P. Fagius And that those Oblations of Cain and Abel were offer'd in a Publick Assembly is apparent from the dejection of Cain's Countenance upon Gods rejecting his Offering for if God had declared his acceptance of Abel's Offering before Cain's only in private to his own Conscience what offence could Cain have taken thereat Nay if God by some visible token of his displeasure had not shamed him before the Assembly he would have been no more affected with a private Check then he was with that which God gave him afterwards notwithstanding which he slew his Brother besides the Apostle's Expression is a confirmation of this Heb. 11. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God testifying of his Gift for to what purpose is giving his Testimony if it be not in publick Hereunto assent the most Judicious Divines who conceive that God gave open Testimony of his acceptance of Abel's Offering by consuming it with Fire sent down from Heaven so Fagius Lyra c. so almost all the Fathers says Mede Turinus c. and Ainsworth observes that it was usual for God to declare his acceptance of Mens Offerings or rejecting of them the first by sending Fire from Heaven to consume them to ashes the other by leaving the Sacrifice untouch't We have Instances of the first Levit. 9. 24. when Aaron made the first Oblation 1. Chron. 21. 26. when David Sacrificed on the Threshing-Floor of Ornon 2 Chron. 7. 1. when Solomon Dedicated the Temple And of both 1 Kings 18. in the Contest betwixt Gods Prophets and Baals And in this Case of Cain and Abel where Cain's Sacrifice was not toucht by that Fire that consumed Abel's See Mede Turinus c. See Viccars his Decupla Psal 20. 4. Nay some Hebrew Doctors saith Fagius tells us that in that Fire falling from Heaven and consuming those Sacrifices that God accepted there was the appearance of the Face of a Lion God thereby signifying that Mens Persons and Oblations are acceptable to Him only through Christ that Lion of the Tribe of Judah See Fagius 3. The third Observation I make from this Text is That Cain and Abel had Families and Substance distinct from Adam's for Abel is commended for bringing the Firstlings and Fat of the Flock but it would have been no thanks to him to have cut large shives out of his Fathers Loaf Which is another argument that this was a Publick Church-Assembly consisting of many Families 4. The fourth and last Note I make upon this Text is this Seeing Cain's Oblation was not consumed by Fire which way could it be disposed of but to the use of the Priest that officiated For it having been once dedicated to God could not be alienated without Sacriledge and therefore must fall to the Portion of him that served at the Altar that he might live of the Altar having nothing else of the Altar to live upon but the Remainder of Oblations of the Fruit of the Ground Seeing all Oblations of Beasts and Fowl were whole Burnt-Offerings and therefore by the way it is a vain Question to ask what became of the Remainder of such Sacrifices and seeing also that Man was then confin'd to the Fruit of the Ground for his Food To conclude we see the Patriarchs had stated Publick Religious Assemblies Celebrated in Stated Places separate to that use and guided by Persons separate by Special Calling to that Work and maintained by Tithes Oblations c. Now it is against all Reason to think that the Faithful paid Tithes to their Priests upon any other account than that of their Sowing Spirituals in the Assemblies of the Faithful whose Temporals they reaped CHAP. II. The Patriarchs had Solemn Set Times for these Publick Ministers to Officiate in those Publick Assemblies THough this be sufficiently evident from the Premises for it is not conceivable how such Assemblies could meet if they had not Stated Times when to meet yet I shall offer these things for the proof of it 1. It is agreed on all hands that Ketz the word used Gen. 4. 3. At the end of Days signifies a precise fixt and certain end Whereupon saith Paul Fagius I am altogether pleased with this Opinion that this Text be understood to speak of a Certain and Stated Time of Divine Worship The Learned indeed dispute what stated Time is here meant Annual Monthly or Weekly but that a Stated Time for Religious Assemblies is here meant is I think consented to by all at least by Silence 2dly Gen. 1. 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 Hebrew Doctors who therefore put this sense upon Psal 104. 19. He hath appointed the Moon for certain Seasons this is meant of the New-Moon and Festivals by some of our Doctors saith Aben Ezra in Psal 104. 19. And the Learned and Judicious Mede reflecting upon this word in both the Texts of Gen. and Psalms observeth that Festivals are pointed out by Course of the Moon Certum est pleraque Festorum ad Lunae motum descripta fuisse As New-Moons the Passover Pentecost Feast of Tabernacles And as the Moveable Feasts attend the motion of the Moon so the Immoveable follow the Course of the Sun It will be replyed perhaps that Moses wrote this by Anticipation and that his meaning is that after the giving of the Law these great Luminaries should be for pointing out Solemn Seasons But that in the Interval of above two thousand years they should serve only to direct men to the proper seasons for Planting Plowing Sowing Reaping Cutting of Timber c. as it is absurd of it self so it will be

that they should not inquire after the Nations way of Worship saying How did those Nations serve their Gods even so will I do that is after that manner will I serve God And in particular not after their burning of their Sons and Daughters in the Fire to their Gods Deut. 12. 30 31. Now the God to whom the Gentiles sacrificed their Children was the Sun whose Idol was called Moloch and Milchom Amos 5. 26. 1 Kings 11. 5 7. as being Molech or King of all the Planets and therefore by the 70 translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince and by the Phoenicians Door-Neighbours to the Jews called Beel-Samen the Lord of Heaven as Sanchoniatho witnesseth in Euseb Evang. Prep l. 1. And yet notwithstanding all these Prohibitions and God's discharging them from the publick Worship of himself on that day whereon the Heathens in their Apostacy from the first Institution worshipped the Sun the Jews imitated the Heathens in this most barbarous Custom of burning their Sons and Daughters in the Fire the Representation of the Sun Jer. 7. 31. 19. 5. Psal 106. 37 38. So exceeding prone was that People to imbrace strange Gods And therefore they stood so much more in need to have all Occasion thereto removed from them and especially such as God had instituted at first for the securing his own but were in process of Time perverted to the Introduction and countenancing of the Worship of false Gods as was the fate of the Patriarchal Sunday-Sabbath Upon the like account the Jews were prohibited very many other Customs if not of divine Institution yet of Patriarchal Practice yea some of them seeming to be the natural Results of the Law of Humanity such was mourning at the Funerals of dear and near Relations wherein the Patriarchs exceeded even to the Admiration of other Nations Gen. 50. 10 11. And they wailed there with a very great and heavy Wailing and he Joseph with his Brethren made a mourning for his Father seven days And the Canaanites saw the Mourning and they said This is an heavy Mourning to the Egyptians therefore the name of that Place was called The Mourning of the Egyptians Yet this so natural a Duty was prohibited the High-Priest for he must not mourn for his Father or Mother Levit. 21. 11. and that because he had the holy Anointing and the holy Garments upon him which were holy only in Type So that here the Law of Nature must yield to the Levitical in this particular Case where the High-Priest's honouring of Father and Mother could do the Dead no good but might be an occasion of Evil to the Living by the way this makes the Case of the High-Priests wholly different from the Pharisees pleading Carban But where lay the Danger Answer in drawing the Jews to Conformity to the idolatrous Heathens in their manner of mourning Baruch 6. 31 32. And the Priests sit in their Temples having their Cloaths rent and their Heads and Beards shaven and nothing upon their Heads They roar and cry before their Gods as Men do at the Feast when one is dead Hence all Communion with the Nations is so pathetically forbidden the Jews lest they should by that means be drawn to Idolatry So much less reason have we to wonder that God should appoint the Jews another Day for their weekly Sabbath than that which was instituted at first to all Mankind when the Gentiles had perverted the Celebration of that Day to the instituting the Worship of the Sun Upon the like reason at the Restitution of Sunday-Sabbath upon the expiring of the Ceremonial Saturday-Sabbath the Christian Church changed the name of Sunday into that of the Lord's-Day that she might secure her Children from the Opinion of the Heathen World that it was in honour of the Planet of the Sun that that day of the Week which bore its name was separated for holy Assembles 3. And now we need not go far to seek for a Reason why God appointed Saturday to be the Jewish Sabbath for that being the week-day immediately preceding Sunday and the whole Oeconomy of Moses's Law as of a thing imperfect pointing to good things to come Heb. 10. 1. It was necessary that their typical Day of Rest should be so placed in the order of the Septiman as from thence they might look immediately unto that Day of true Rest that was to come at the rising of the Sun of Righteousness out of the Grave But besides this the more special Reason of God's appointing them Saturday for their Sabbath was because Saturday was the first day of Rest they had from Egyptian Bondage for they marched from Rameses on Friday the 15th day of the 1st Month and set up their Booths at Succoth on Saturday where they stayed two days according to the common Opinion of Learned Men on the latter whereof Sunday the Premises considered it may be presumed that they kept an holy Rest unto the Lord according to the Patriarchal Custom and that it was in that Assembly that Moses repeated the Ordinances of the Passover and separated the first-born of Males and Firstlings of the Flocks and Herds to be holy to the Lord. SECT II. And that this Precept for Saturday-Sabbath did not vacate the Patriarchal either to all Nations or to the Jews themselves for ever but was only imposed upon them as a Carnal Ordinance of divine Service until the time of Reformation Heb. 9. 10. Or until the Seed should come Gal. 3. 19. and those good things the Body whereof is Christ whereof it was a Shadow God gave the Jews many plain Intimations 1. In his assigning their Deliverance from Egypt and their resting from their hard Labour in that Bondage as the peculiar Reason of his commanding the Jews to celebrate his Sabbaths Deut. 5. 15. That thy Man-Servant c. may rest as well as thou 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 and by a stretched-out Arm Therefore the Lord thy God commanded thee to keep the Sabbath-day whether weekly monthly or yearly as also the Sabbaths of Years and Jubilees which Reason cannot reach other Nations but is wholly accommodated to the Jews and to them only till the time of Restauration 2. In his suspending the Raigning of Mannah on their Sabbaths and letting it fall on Sunday's Manna being reputed by those that could not look under the Vail Angels Food the Bread of Heaven Psal 105. 40. it s not falling on their Sabbath was interpreted that the giving of true Manna that of which whosoever eateth shall live for ever was reserved for Gospel-times and the Restauration of the Patriarchal Sabbath when he whom the Father sealed would give his Flesh for the Life of the World that true Bread of Life Joh. 6. that spiritual Food which was the desire of all that hungred after Righteousness of the Distribution whereof in the Ordinances of the Gospel when

Temporum 2. That which I infer from the Premises in the next Place is this That the Calculation of Time by Months and Years was of humane Invention as being perfected by degrees and though the Patriarchs before the Flood in respect of their Longevity had a very great advantage of observing the Course of Sun and Moon yet they attained not to so perfect a knowledge thereof as to settle and fix an Astr onomical Canon but left that to the Industry of future Ages for otherwise Noah would have communicated that Canon to his Posterity and some of them would have kept in memory and have delivered down by uninterruped Succession a Tradition so universally advantagious to Mankind 3. That the Computation of Time by Weeks was of divine Institution as being perfect at first as all God's Works are Deut. 32. 4. communicated to and received of the whole Race of Mankind without dispute or least difference in Practice till God was pleased to appoint the Jews another beginning of Weeks as also of Years than he had instituted at the beginning Now it is not imaginable how the whole World could thus unanimously agree in this division of Time by sevens of Days if they had not received it by uninterrupted tradition from the Patriarchs nor from whence the Patriarchs could derive it but from God's resting upon and sanctifying the Seventh Day Of the sence of which Text we cannot possibly have a better Interpreter than this universal Practice of all Nations SECT III. Except what the sacred Text giveth to which I shall now apply my self and begin with Gen. 4. 3. and in process of time or as the Hebrew hath it Milkits Jamim at the end of Dayes Many Learned men following the Hebrew Doctors understand by dayes a year of dayes others understand by dayes years They that by days understand a year of dayes conceive these Oblations brought by Cain and Abel to have been brought at the end of the year when they had gathered the Fruits of the Earth that being a time when even the Gentiles celebrated the divine Goodness by Sacrifices and Praises as Ainsworth observes out of Aristotle Homer Pliny and the twelve Tables But I must crave leave to dissent not so much upon the account of the authority of judicious Mr. Gataker as of the strength of the reason he brings for his Opinion At the end of dayes i. e. saith he that is on the Sabbath Day which concludes the days of the Week For no other distinction of days had hitherto been mentioned by Moses than that which comprehends the Septimane Gen. 2. 2 3. An Argument of more weight if seriously considered than it seems to have at a transitory Glance for 1. It is very probable that Adam was so taken up with the Contemplation of Gods Mercy to him in Redeeming him by the Blood of the Promised Seed that he greatly minded not any other Computation of Time but that which God had appointed him in Commemoration of his Perfecting the Work of Creation by making Adam a New Creature of which more in the Sequel of this Discourse 2. However most certain it is that hitherto no Division of Time but that is mentioned and if Moses had intended here to express another Computation as suppose that by Years Years had as soon been said as Days and afterwards he Computes the Ages of the Patriarchs by Years if such a Computation of Time had been now in use as a Year why did not Moses mention Years here as well as afterwards SECT IV. The next Text I urge for Proof of this Branch of my Discourse is Job 1. 6. and 2. 1. There was a Day when the Sons of God came to present themselves before the Lord. And Again there was a Day c. Or the Day came about again when the Sons of God c. I wonder to find so many Learned Men Interpreting Sons of God in this Text by Angels herein following the Septuagint caterva Angelorum But the best is it will not go down with the most Judicious of them without the Salvo of a Prosopopeia for when this question is put How is this Place according to this Exposition the Sons of God that is the Angels to be taken Literally or Figuratively Tirinus indeed answers Literally from the authority of Athanasius Salvian and Lactantius For Lactantius I think it not strange that he should interpret Sons of God by Angels in this Text of Job seeing I find him expounding that Text Gen. 6. 2. by Good Angels as being of opinion that the Good Angels who were set to guard them sell in Love with the Daughters of Men. The other Opinion mentioned by Lyra and Estius were more tolerable than this of Lactantius to wit That the Sons of God that is Daemones Incubi the Unclean Angels committed with the Daughters of Men but that it will be hard to find a Text where Devils are called the Sons of God and yet I am perswaded we may as soon find a Text where that bad as where good Angels are stiled the Sons of God in the Patriarchal Idiome as will be cleared by and by for though Tirinus be for the Literal sense of this Text yet the rest who concur with him in their expounding the Sons of God to be Angels will by no means allow that this Text be taken Literally Others saith Emm. Sa accipiunt Parabolice interpret it Parabolically This thing was not done as is here reported but there is in the words a Prosopopeia or Hypotyposis saith Mariana Haec non crasse ad Literam gesta So Grotius Per Prosopopeian vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicat haec omnia c. So Scultatus the Divine Providence is here explained under the Form of humane Judgements So Cocceius And though Pinda and Sanctius say That no Inconveniency or Absurdity is Intail'd upon the Literal sense Yet Mercer flys to the subterfuge of the Figurative Sense from those Absurdities that follow from the Literal Satan saith he cannot properly be said to come into the Presence of God for in God's Presence is Fulness of Joy nor can the good Angels be said properly to present themselves before the Lord one day rather than another for they continually are before him beholding his Face But let them that expound the Sons of God Angels agree the matter among themselves how they please I demand in the mean time a solid reason or but the shadow of one why I must be tyed to that Exposition of one Phrase that renders the whole Context absurd and unintelligible without the help of a Figure when I have an Interpretation at hand of that Phrase that renders the whole Sentence in every Letter of it every way consonant to right Reason and the Analogy of Faith and is not incumbred with any absurd consequence for Satan might come into the Presence of God in this Sense as he entred into Judas while he was celebrating the Passover with our Saviour and the rest

in the case of Divorce that it was so from the beginning when the Pharisees urged him with this reply why did Moses then command c. Mat. 19. 7 8. I therefore humbly conceive that there is no way of expounding these Fathers consistent with the opinion of the Anti Prolepsarians comparable to that which I have given as being most natural and literal as securing the credit of these Champions of the Christian Cause against Jews and consonant to right reason and sacred writ Arg. 3. For that the seventh day injoyn'd the Patriarchs was not that day that was appointed the Jews may be evinc'd from the distinction that sacred Writ makes betwixt that Ceremonial Law touching their Saturday-Sabbath and that Moral Law given to all to sanctifie the seventh day from the Creation exprest in the fourth Precept of the Decalogue or if you please as Epiphanius observes contra Ebionaeos betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Natural or Moral Sabbath which was determined from the beginning And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Ceremonial or temporary Sabbath determined under the Mosaical Law Now that sacred Scripture doth plainly difference these from one another nay casts up a great Gulph betwixt them appears from hence 1. The fourth Precept was delivered in the audience of all the People immediately by God's own Mouth on Mount Sinai Deut. 4. 12. But the Law of Saturday-Sabbath was delivered by God unto Moses alone and by him to the Rulers of the Congregation Exod. 16. 20. This difference is intimated by Pethaliah Nehem. 9. 13 14. Thou camest down also upon Mount Sinai and spakest with them from Heaven and gavest them right Judgment and true Laws good Statutes and Commandments vers 14. And thou madest known unto them thy holy Sabbath and commandest them Precepts Statutes and Laws by the hand of Moses thy Servant Here the Decalogue is plainly discriminated from that Law of the Sabbath which was peculiar to the Jews 1. By this that the ten Commandments were spoken by God himself speaking on Mount Sinai But the Law of the Sabbath together with the rest of those temporary Laws were made known to the Israelites by the hand of Moses 2. By his styling the Laws of the Decalogue right true good but not vouchsafing to give any of those titles to the Law of the Jewish Sabbath and other Ceremonials which speak the first to be bottom'd upon their own innate Righteousness and Goodness and therefore to be permanent and universal to all Mankind but the last to want these Properties and therefore to have been carnal Ordinances imposed on them until the time of Reformation Heb. 9. 10. not to have been faultless Heb. 8. 7 8. to have been Statutes that were not good and Judgments whereby they could not have lived Ezek. 20. 25. It is not unworthy of observation that through the 20th Chapter of Ezekiel where-ever it is said of his Statutes and Judgments that if a Man do them he shall even live in them the Sabbaths that God gave them are excluded from that priviledg and mentioned distinctly as separated in regard thereof from the Moral Law As vers 10 11. I brought them into the Wilderness and gave them my Statutes and shewed them my Judgments which if a Man do he shall even live in them Moreover also I gave them my Sabbaths and vers 21. they walked not in my Statutes neither kept my Judgments which if a Man do he shall even live in them they polluted my Sabbaths If the Prophet had not meant here to put this difference betwixt the Decalogue and the Ceremonial Law whereof that of the Saturday-Sabbath with the rest of their Sabbaths monthly yearly c. was the prime and therefore mentioned in the name of the other Ceremonials That in doing the Law of the Decalogue a Man may live but not in keeping the Ceremonial Law whereof that of their Sabbath was a part He would have said Judgments Statutes and Sabbaths which if a Man c. Now what can be more manifestly demonstrated than the vast difference betwixt these Laws is demonstrated to be in these Texts which present that Law of the Sabbath which God gave the Jews to have been a Law that could not perfect him that kept it as to Conscience and therefore to have been temporary and peculiar to the Jews 3. By his saying of the first that God gave them Of the Jewish Sabbath that God made it known unto them as a thing they were ignorant of before which cannot be applied to the Patriarchal Sabbath to which the 4th Precept relates for they were acquainted with that by an uninterrupted Tradition from the Patriarchs But of that Sabbath that was instituted at the gathering of Manna to wit their Saturday-Sabbath which was then and not till then first instituted and so strange that when the People had gathered a double portion on the sixth day the sixth day of their gathering not of the antient Patriarchal Week the Elders went and told Moses as not knowing what that meant which a Child might have known if Saturday the day following had been their antient Sabbath From the Premises may be gathered not only that the Scripture puts a difference betwixt the fourth Precept and the Law for Saturday-Sabbath by declaring the first to have been delivered by God's own Mouth the other by the hand of Moses But also by attributing those Titles of True Good Righteous to the fourth Precept which it gives to the other nine and are incompatible to the Law of the Saturday-Sabbath 3. And by affirming the Law of the Jewish Sabbath to have been first published at the gathering of Manna whereas the Sabbath of the fourth Precept was made known to Adam and observed by him and his successive generations To proceed to other differences betwixt these Laws 4. The fourth Precept was writ in Tables of Stone by God's own Finger Deut. 4. 13. But the Law of the Saturday-Sabbath with other Ceremonials were written by Moses in a Book Exod. 24. 4. 5. The two Tables were put into the Ark Deut. 10. 2 5. which was never opened that we read of save when the Philistines looked into it and at Solomon's translating it into his Temple at what time nothing was found within the Ark save the two Tables no not so much as Aron's Rod and Pot of Manna as Sanctius and others conceive because Aaron's Rod and Pot of Manna were placed not in the Ark but Tabernacle Exod. 16. 33. Numb 17. 10. or as others think because no part of the Law but only the two Tables were put under the propitiatory into the Ark though the Pot and Rod were placed there also Heb. 9. 4. But that all other Laws wrote by Moses himself were placed on the outward side of the Ark is the common opinion and substantially grounded upon that Text Deut. 31. 26. Take this Book of the Law and put it in the side of the Ark. 6. God's placing the fourth Precept in