duties, and approves the securing their performance, as a good end, or fit matter of law, both divine and human. But as to the circumstantial determination of measure and manner; that a seventh day precisely should be assigned; that a total cessation from labour for man and beast should be prescribed; this is above reason to discern a necessity of, or a conveniency in comparison with other limitations in those respects devisable and practicable: nor can we assuredly resolve the obligation thereto into any other ground than the pleasure of the most wise Author of this law, who did see what was most fit to be prescribed to those whom this law concerned. Here is indeed mentioned a reason, why God specially did choose this day to bless and sanctify it in this manner to such purposes; namely his resting upon the seventh day from his works of creation; the which yet doth not certainly import a natural conveniency, toward accomplishing those purposes, of this precise quantity of time, or in this way of observing it, in preference to any other that might have been appointed; it only seemeth to imply a fitness of these determinations, as containing somewhat of profitable significancy, that such a correspondency in circumstance of time, and manner of practice, might admonish us concerning the substance of our duty, or a principal part thereof, peculiarly designed in the sanction of this law, the grateful commemoration of God's most glorious work (the foundation, as it were, of all other his acts of beneficence), the creation of the world: for thus in all ceremonial institutions we may observe, that some significant circumstance is selected on purpose to instruct or excite us to practice, by representing to our fancy the nature and intention of the main duty required; as in circumcision, in the passover, in baptism, and other ritual constitutions, it is not hard to perceive: so it being God's design to enforce the performance of that excellent duty, by appropriating a time thereto, we may conceive that he therefore especially selected that day, as most apt to mind them to whom this law was given of the history of the creation; the reflecting upon and celebrating which was the main duty intended.

"Seeing, therefore, the observation of the Sabbath is expressed to have a peculiar respect to the children of Israel, as a sign of the covenant made with them when He led them out of Egypt; seeing in its own nature it differeth from the rest of the Ten Laws,' the obligation thereto being not, discernibly to natural light, grounded in the reason of the thing, we can nowise be assured that an universal and perpetual obligation thereto was intended, or that its obligation did extend further than to the Jews, to whom it was as a formal law delivered, and upon special considerations severely inculcated; to whose humour, condition, and circumstances, it might also perhaps be particularly suited: Justin Martyr was of opinion that this law, as many others, was given to the Jews διὰ τὴν ἀνομίαν, καὶ σκληροnagdíav, for their iniquity and hardness of heart,* by way of concession and indulgence. However, that this law (as to its

"Just. Dial. cum Tryph. p. 235, &c.

circumstantial parts) was not intended to oblige generally and perpetually, we have a most forcible ground to suppose; St Paul himself his express discharging Christians from the observation thereof; yea, his earnest reprehension of some persons for rigorously insisting thereon, deeming it themselves, and urging it upon others, as a necessary duty to observe it; his conjoining it with other ceremonial observances, whose nature was merely symbolical, and whose design was to continue no longer than till the real substance of that which they represented came into full force and practice: Let no man' (saith he to the Colossians) 'judge you for meat, or drink, or upon account of a festival day, or new moon, or sabbath' (Col. ii. 16-17.-σαββάτων and σαββάτου are both read; both equivalent); 'which things are the shadow of future things, but the body is of Christ' (that is, they did only prefigure and presignify; the real substance intended and represented by them is somewhat in the law and doctrine of Christ; which coming immediately to appear and to oblige, that shadow vanisheth, and ceaseth to have any regard due thereto. Again more sharply to the Galatians, whom some Judaizing dogmatists had reduced, or were reducing to the practice of legal rites, under conceit of needful obligation to them: 'How' (saith he) do ye return again to those weak and beggarly elements, to which back again you are pleased to be enslaved? Ye observe days, and months, and years' (Gal. iv. 10); which words, that they relate generally to the Jewish festivals, the context doth plainly enough show, and there is good reason to think that they chiefly respect the Sabbath we treat on, for which probably these men had the greatest respect and zeal. Again in the 14th to the Romans, the same great patron and champion of Christian liberty not obscurely declareth his mind, that Christians of strength in judgment did regard no day above another, but esteemed all days (he excepteth none) alike, as to any special obligation, grounded upon divine law and right; in subordination to which doctrine we may add, that this appears with great evidence to have been the common opinion of the wisest and most orthodox Christians in the primitive church, the most constant and strict adherents to catholic tradition (who from the apostles' instruction best understood the purport and limits of the liberty purchased by Christ), that this law, as it was not known or practised before Moses, so it ceased to oblige after Christ; being one of the shadows which the evangelical light dispelled, one of the burdens which this law of liberty did take off us.* "Now, although upon these accounts we cannot press the strict observation of this law in all its parts, according to its literal and direct intention, yet we may learn much of our duty, much of God's will from it. All God's laws, spiritually and wisely understood, did tend to the promoting of piety and virtue, and abstracting from the special circunstances of that people to whom they were consigned, may (so far as our case is like theirs, and wherein a com

"Inter omnia decem præcepta solum ibi quod de sabbato positum est figurate observandum præcipitur." Aug. Ep. 119.

mon reason doth appear) pass for fit patterns for us to imitate, suggesting proper means of exercising, nourishing, increasing those qualities in us and so from this law we may learn these duties:

"1. That we should frequently call to mind and consider the great and glorious works of God, performed for the general good of his creatures, and specially for mankind. . . .

"2. That we are bound to restrain ourselves in the prosecution of worldly business; not distracting our minds with care, not exhausting our bodies with toil about them; but allowing our mind convenient and seasonable freedom, affording our soul sufficient leisure with vigour and alacrity to enjoy its nobler entertainments, and to pursue its higher interests.

"3. That we are obliged to use the same indulgence toward those whom divine Providence hath disposed to be under our power, care, or governance; to allow our children, our subjects, our servants, a competent measure of rest and refreshment from their ordinary labours, sufficient time and leisure undistractedly to serve God, and quietly to mind their spiritual welfare. . .

"4. That we must not be unmerciful to any creature; not only abstaining from inflicting, in wantonness of humour, needless vexation upon them, but also from wearying and grieving them too much for our emolument or convenience.

"5. We may hence further learn, that it is fit certain times should be allotted for the public and solemn performance of the forenamed duties; common reason prompteth, that God (upon whose protection and disposal the public good depends) should be publicly honoured, and his benefits frequently acknowledged ; also that care should be taken in every society, that all states of men should lead their lives in some competent degree of content; that all objects of grievous pity should be removed from public view; also common sense will inform us, that these things cannot effectually be executed without constituting definite periods of time, and limiting circumstances, according to which they shall be practised under public inspection and censure. And these dictates of ordinary prudence the divine Wisdom hath ratified by his exemplary order; the which, in cases wherein he hath not interposed his direct authority by way of precept, may serve for a good direction to governors, what they may with safety, what they should in wisdom, establish; what provision they should make for the promotion of piety and virtue; such a precedent requires greatest veneration and respect, [and] cannot but appear of high moment in consultation about matters of this nature.

"It is indeed particularly observable, that in this command there is not an express order concerning the natural or moral service of God (by prayer, or hearing God's Law) to be publicly performed on this day; but the Jews were themselves so wise as to understand these duties couched in the sanctification of the day prescribed to them; and accordingly they practised: they in all places of their habitation did settle synagogues and oratories; to them upon this day they resorted; in them then they did offer devotions to God (as the names

6

προσευχαὶ and προσευκτήρια do import); the Scribes did read the Law, and expound it to the people. Moses' (saith Josephus)' did command the people to assemble for hearing of the Law, not once, or twice, or many times, but every seventh day, laying aside their works, and exactly to learn it;'t whence, addeth he, the people became so skilful in the laws, that if one asked any of them concerning them, they would more easily tell them all than his own name;' whence also an admirable concord in mind and uniformity in practice did, as he further observes, arise; and 'the custom,' saith Philo, was always as occasion gave leave, especially upon the seventh days, to philosophate,'§ &c. In consideration of which practice it was, that the Jews so highly valued this precept, that it was a saying among them, The Sabbath weigheth against all the commandments;' as procuring them all to be known and observed. And if that blind people could pick these duties out of this law, much more should we see ourselves obliged, according to analogy thereof, to appoint set times for ensuring the practice of them.

"6. Again; we may hence also learn our obligation to submit obediently to the constitution of governors relating to this matter; that we readily should observe all solemn times of festivity and rest, which the rulers of church or state do appoint for the securing or the promoting those purposes of piety or charity, according to the measure and manner prescribed by them. For reason approving the thing as good and useful, and divine order more clearly and fully confirming it to be so, and it not appearing that God hath made express determinations about it, it remains, that it is left wholly to them to whose care God hath entrusted the public welfare, and hath committed to their judgments the provided means conducible thereto; having also, consequently, enjoined us in all lawful things to follow their guidance and appointment in order thereto. God decreed death to be inflicted on those who violated his command concerning the Sabbath, which showeth how great a fault it is to offend in this particular; and we may reasonably esteem that command to be his which proceedeth from his ministers by authority from himself, and in conformity to his own pattern.

"7. We add, that whereas God required of the Jews such a portion of time to be solemnly dedicated to religion and mercy, we, to whom he hath vouchsafed higher benefits, and proposed greater encouragements, cannot reasonably but deem ourselves obliged to sequester and to consecrate as much or more time to the same intents."

[The sufficiency of Josephus' warrant for this assertion has been questioned. See above, i. 116.]

† Οὐκ εἰσάπαξ ἀκροασαμένους, οὐδὲ δὶς, ἢ πολλάκις, ἀλλ ̓ ἑκάστης ἑβδο μάδος τῶν ἔργων ἀφεμένους, ἐπὶ τὴν ἀκρόασιν τοῦ νόμου ἐκέλευσε συλλέγεσθαι, καὶ τοῦτον ἀκριβῶς ἐκμανθάνειν. Joseph. Adv. Ap. ii. p. 946.

† Ἡμῶν δ ̓ ὁντινοῦν εἴ τις ἔροιτο τοὺς νόμους ῥᾶον ἂν εἴποι πάντας, ἢ του νομα τὸ ἑαυτοῦ. Joseph. Adv. Ap. ii. p. 947.

§ Εθος γὰρ ἦν, ἀεὶ μὲν κατὰ τὸ παρεῖκον, προηγουμένους δὲ ταῖς ἑβδόμαις, $12.000 PεTv, &c. Philo. De Vit. Mos.

"Midrash. Exod. xxvi."

172. BARCLAY, ROBERT, a Scottish Quaker of great ability and learning (born 1648; died 1690).—An Apology for the True Christian Divinity, as the same is held forth and preached by the people called, in scorn, Quakers: Being a full Explanation and Vindication of their Principles and Doctrines, by many arguments deduced from Scripture and Right Reason, and the testimonies of famous Authors, both ancient and modern; with a full Answer to the strongest Objections usually made against them. 1678. 4to.

This well-known treatise was originally published in Latin at Amsterdam in 1676, and the translation was by the author himself. A fourth English edition appeared at London in 1701, and several others have followed it. In 1850 a neat cheap reprint was published at Manchester by William Irwin.

Fifteen propositions are laid down by Barclay, of which the eleventh ("Concerning Worship") is as follows:

"All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit, which is neither limited to places, times, nor persons. For though we are to worship him always, and continually to fear before him; yet as to the outward signification thereof, in prayers, praises, or preachings, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the stirring and secret inspiration of the Spirit of God in our hearts, which God heareth and accepteth of, and is never wanting to move us thereunto when need is, of which he himself is the alone proper judge. All other worship, then, both praises, prayers, or preachings, which man sets about in his own will, and at his own appointment, which he can both begin and end at his pleasure, do or leave undone as himself seeth meet, whether they be a prescribed form, as a liturgy, &c., or prayers conceived extempore by the natural strength and faculty of the mind, they are all but superstition, will-worship, and abominable idolatry in the sight of God, which are now to be denied and rejected, and separated from, in this day of his spiritual arising: however it might have pleased him (who winked at the times of ignorance, with a respect to the simplicity and integrity of some, and of his own innocent seed, which lay as it were buried in the hearts of men under that mass of superstition), to blow upon the dead and dry bones, and to raise some breathings of his own, and answer them; and that until the day should more clearly dawn and break forth."

In illustration of this proposition he says: "The duty of man towards God lieth chiefly in these two generals. 1. In an holy conformity to the pure law and light of God, so as both to forsake the evil, and be found in the practice of those perpetual and moral pre