cepts of righteousness and equity. And, 2. In rendering that reverence, konour, and adoration to God, that he requires and demands of us, which is comprehended under Worship. Of the former we have already spoken, as also of the different relations of Christians, as they are distinguished by the several measures of grace received and given to every one, and in that respect have their several offices in the body of Christ, which is the church. Now I come to speak of Worship, or of those acts, whether private or public, general or particular, whereby man renders to God that part of his duty which relates immediately to him; and as obedience is better than sacrifice, so neither is any sacrifice acceptable but that which is done according to the will of him to whom it is offered. But men finding it easier to sacrifice in their own wills than obey God's will, have heaped up sacrifices without obedience; and thinking to deceive God, as they do one another, give him a show of reverence, honour, and worship, while they are both inwardly estranged and alienated from his holy and righteous life, and wholly strangers to the pure breathings of his Spirit, in which the acceptable sacrifice and worship is only offered up. Hence it is that there is not any thing relating to man's duty towards God, which, among all sorts of people, hath been more vitiated, and in which the devil hath more prevailed, than in abusing man's mind concerning this thing; and as among many others, so among those called Christians, nothing hath been more out of order and more corrupted, as some Papists, and all Protestants, do acknowledge. As I freely approve whatsoever the Protestants have reformed from Papists in this respect, so I meddle not at this time with their controversies about it.

"And first, let it be considered, that what is here affirmed is spoken of the worship of God in these gospel times, and not of the worship that was under or before the law; for the particular commands of God to men then are not sufficient to authorize us now to do the same things, else we might be supposed at present acceptably to offer sacrifice as they did, which all acknowledge to be ceased. So that what might have been both commendable and acceptable under the law, may justly now be charged with superstition, yea, and idolatry. So that impertinently, in this respect, doth Arnoldus rage against this proposition (Exercit. Theolog., sect. 44), saying, 'That I deny all public worship, and that, according to me, such as in Enoch's time publicly began to call upon the name of the Lord; and such as at the command of God went thrice up to Jerusalem to worship; and that Anna, Simeon, Mary, &c., were idolaters, because they used the public worship of those times.' Such a consequence is most impertinent, and no less foolish and absurd than if I should infer from Paul's expostulating with the Galatians for their returning to the Jewish ceremonies, that he therefore condemned Moses and all the prophets as foolish and ignorant, because they used those things; the forward man not heeding the different dispensations of times, ran into this impertinency. Though a spiritual worship might have been, and no

doubt was, practised by many under the law in great simplicity, yet will it not follow that it were no superstition to use all those ceremonies that they used, which were by God dispensed to the Jews, not as being essential to true worship, or necessary as of themselves for transmitting and entertaining an holy fellowship betwixt him and his people, but in condescension to them who were inclinable to idolatry. Albeit then in this, as in most other things, the substance was enjoyed under the law by such as were spiritual indeed; yet was it veiled and surrounded with many rites and ceremonies, which it is no ways lawful for us to use now under the gospel.

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Secondly, Albeit I say, that this worship is neither limited to times, places, or persons; yet I would not be understood as if I intended the putting away of all set times and places to worship: God forbid I should think of such an opinion. Nay, we are none of those that forsake the assembling of ourselves together, but have even certain times and places in which we carefully meet together (nor can we be driven therefrom by the threats and persecutions of men) to wait upon God and worship him. To meet together, we think necessary for the people of God; because, so long as we are clothed with this outward tabernacle, there is a necessity to the entertaining of a joint and visible fellowship, and bearing of an outward testimony for God, and seeing of the faces of one another, that we concur with our persons as well as spirits: to be accompanied with that inward love and unity of spirit, doth greatly tend to encourage and refresh the saints. It appears, then, that we are not against set times for worship, as Arnoldus against this proposition, sect. 45, no less impertinently allegeth; offering needlessly to prove that which is not denied; only these times being appointed for outward conveniency, we may not therefore think with the Papists that these days are holy, and lead people into a superstitious observation of them, being persuaded that all days are alike holy in the sight of God. And although it be not my present purpose to make a long digression concerning the debates among Protestants about the first day of the week, commonly called the Lord's Day; yet forasmuch as it comes fitly in here, I shall briefly signify our sense thereof.

"We not seeing any ground in Scripture for it, cannot be so superstitious as to believe that either the Jewish Sabbath now continues, or that the first day of the week is the antitype thereof, or the true Christian Sabbath, which, with Calvin, we believe to have a more spiritual sense; and therefore we know no moral obligation by the Fourth Command or elsewhere to keep the first day of the week more than any other, or any holiness inherent in it. But, first, forasmuch as it is necessary that there be some time set apart for the saints to meet together to wait upon God; and that, secondly, it is fit at some times they be freed from their other outward affairs; and that, thirdly, reason and equity doth allow that servants and beasts have some time allowed them to be eased from their continual labour; and that, fourthly, it appears

that the apostles and primitive Christians did use the first day of the week for these purposes; we find ourselves sufficiently moved for these causes to do so also, without superstitiously straining the Scriptures for another reason; which, that it is not to be there found, many Protestants, yea, Calvin himself, upon the Fourth Command, hath abundantly evinced. And though we therefore meet, and abstain from working upon this day, yet doth not that hinder us from having meetings also for worship at other times." (§§ I.-IV.)

173. ALTINGIUS, JAMES, Professor of Hebrew at Groningen (born 1618; died 1679).-Opera Omnia Theologica, &c. Amst. 1687. 5 vols. folio.

The fifth volume contains a treatise De Tempore Instituti Sabbathi.

174. GREGORY, JOHN, Archdeacon of Gloucester.A Discourse of the Morality of the Sabbath, on Exod. xx. 8-11. Lond. 1681. 8vo.

175. TOWERSON, GABRIEL, D.D., Rector of St Andrew Undershaft, London (died 1697).-An Explication of the Catechism of the Church of England, vol. ii., on "The Decalogue, with an Introduction on God's both Natural and Positive Laws." Lond. 1681. Fol.

176. WAITE, J., "minister of God's Word, London." -The Parent's Primer and the Mother's LookingGlass or Counsel for Parents in the Education of Children, for their Temporal, Spiritual, and Eternal Happiness. In a Dialogue between a Minister and a Father. To which is added a Second Dialogue of the Decalogue; and to that a Third Dialogue concerning the Sabbath Day. Lond. 1681. 8vo. Pp. 282.

In the last-mentioned dialogue, the Puritan opinions about the Sabbath are advocated; the author holding also that "from even to even is the measure of the Sabbath, from the beginning to the end of the world." He argues that "a first-day Sabbath is (in a sense) of as great antiquity as the first Sabbath ordained for Adam in innocency. Though that was at the end of God's work, it was at the beginning of man's life. God ended his week with a Sabbath; but man began his week with a Sabbath. It seems he was made at the end of the sixth day, to begin his life on the seventh day, which was his

first day, though he was made a moment before the day began. Adam was a type of Jesus, who began his new life at his resurrection with a Sabbath, the first day of the week. And so must we begin our week with a Sabbath: a day for God first, which is certainly more acceptable to God than to serve ourselves six days first, and then put off God (blessed for ever) with an odd day at last.” (P. 227.)

But he omits to explain how the Sabbath could be a day of rest, unless the days of labour went before it from the first.

177. STRAUCHIUS, EGIDIUS, a German Lutheran divine (born 1632; died 1682).-Breviarium Chronologicum, lib. i. cap. ii. Lond. 1704. (Translation by Richard Sault. Lond. 1722.)

178. VOIGHTIUS, GODFREY, a German theologian (born 1644; died 1682).-Dissertatio de Viâ Sabbathi, apud Thesaur. Theol. Philol., tom. ii. p. 417, et seq.

179. SUICER, JOHN CASPAR, Professor of Hebrew and Greek in the University of Zurich (born 1620; died 1684). Thesaurus Ecclesiasticus, è Patribus Græcis ordine alphabetico exhibens quæcunque phrases, ritus, dogmata, hæreses, et hujusmodi alia spectant. Editio secunda, priori emendatior, elegantior et longe auctior. Amst. 1728. 2 vols. fol.

A work of vast erudition, in which see particularly the articles Záßßarev and Kugian. The quotations from the Fathers, concerning the Sabbath and the Lord's Day, are many and various. The first edition was published at Amsterdam in 1682.

180. The Patriarchal Sabbath. 1683.

Of this work I know nothing beyond what is mentioned by Dr Isaac Watts, in the following note to one of his discourses on The Holiness of Times, Places, and People, under the Jewish and Christian Dispensations, p. 51 (Lond. 1738). He says:

"There is a learned author has written a treatise, 1683, whose running title is, The Patriarchal Sabbath; and he also, by computation drawn from the 16th chapter of Exodus, says: As God at the institution of the Passover appointed that month to be the first to the Israelites, which was not the first in respect of the creation, so he purposed to change the beginning of the week to the Israelites, and appoint that day their seventh, which was the sixth in the

patriarchal account. And he left a plain note or character upon it' (perhaps he means the withholding the manna), p. 99. And in p. 186, he says: All communion with the heathens is pathetically forbidden to the Jews, lest they should by that means be drawn to idolatry; and therefore we have less reason 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 consecration of that day to the worship of the Sun. And for the like reason 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.'

"But besides this, he adds, p. 188: 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 fifteenth day of the first month, and set up their booths at Succoth on Saturday,' which I suppose this author takes to be too laborious a work for a Sabbath; and that therefore Saturday could not be the ancient Sabbath, but the next day they rested there."

181. LEIGHTON, ROBERT, D.D., Archbishop of Glasgow (born 1613; died 1684.)-An Exposition of the Ten Commandments, in his Works, vol. iv. 1820. 8vo.

Lond.

He treats of the Sabbath in pp. 135-141, where the Puritan opinions regarding it are taught. But he allows that the commandment for its observance "is not so written in nature as the rest, but depends wholly upon particular institution, which may also be the cause why it is so large, and the form of it alone, amongst all the ten, both negative and positive." (P. 136.) The Sabbath is regarded as being mainly "the badge, and the preserver and increaser of all piety and religion ;" and mere rest from labour, he thinks, "cannot be a sanctifying of this day unto God, unless it be accompanied with spiritual exercise," with which, both in private and in public, we ought to be "wholly possessed and taken up." This duty of solemn worship he holds to be implied in the phrase, "It is the Sabbath of the Lord thy God;" besides which, "the antithesis that seems to be in that word, 'In six days thou shait do all thy work,' imports, that on the seventh thou shalt do God's.' In reference to the same clause he observes: "The command of due labour and diligence in our particular callings is not of this place; it belongs properly to the eighth precept, and, in some way, to the seventh: here, it is only mentioned permissively, and for illustration of this duty here enjoined." (P. 137.) In the six days of labour we are not to forget God's worship, but to walk with him daily and constantly; "only, the peculiar of this day is, that we may not divide it betwixt heaven and earth, but it shall