* Strom. l. 6. Clemens Alexandrinus who gives it both the attributes of holinesse and perfection * Qu. ad Antioch 51. Nazianzen and * Oraâ— â—2 Athanasius are as full as they And here this number seemes to mee to have got the better there being nothing spoken in disgrace of this as was before of the seventh by severall Authours there remembred So that for ought I see in case the argument be good for the morality of the Sabbath we may make every day or any day a Sabbath with as much reason as the seventh and keepe it on the tenth day with best right of all Adâ—o argumenta ab absurdo petita inâ—ptos habent exitus said Lactantius truly Nay by this reason we need not keepe a Sabbath oftner then every thirtieth day or every fiftieth or every hundreth because those numbers have been noted also to containe great mysteries and to be perfecter too then others For Origen hath plainly told us that if wee looke into the Scriptures In Gen hâ—m 2. invenies nulla magnarum rerum gesta sub tricenario quinquegenario contineri we shall find many notable things delivered to us in the numbers of thirtie and fiftie Of fifty more particularly Philo affirmes upon his credit De vita contempl that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holiest and most naturall of all other numbers and Origen conceived so highly of it that he breaks out into a timeo hujus numeri secreta discutere In Num. â—om 8. and durst not touch upon that string So lastly for the Centenary the same Authour tels us that it is plenus and perfectus no one more absolute In Gen. hâ—m 2. Wee may have Sabbaths at our will either too many or too few if this plea be good 11 Yea but perhaps there may be some thing in the Scripture whereby the seventh day may be thought more capable in nature of so high an honour Some have so thought indeed and thereupon have mustered up all those texts of Scripture in which thereâ— hath beene any good expressed or intimated which concernes this number or is reducible unto it Bellarmine never took more pains out of that fruitlesse topick to produce seven Sacraments then they have done from thence to derive the Sabbath I need not either name the men or recite the places both are knowne sufficiently Which kind of proofe if it be good we are but where we were before amongst our Ecclesiasticall and humane Writers In this the Scriptures will not helpe us or give the seventh day naturally and in it selfe more capability or fitnesse for Gods worship then the ninth or tenth For first the Scriptures give not more honour to this number in some texts thereof then it detracts from it in others and secondly they speake as highly of the other numbers as they doe of this The Iesuite Pererius shall stand up In Gen. 6. n. 17. to make good the first and Doctor Cracanthorp to avow the second Pererius first resolves it cleerly numerum Septenarium etiam in rebus pessimis execrandis saepenumero positum esse in Scripturaâ— sacra As for example The evill spirit saith Saint Luke brought with him seven spirits worse then himselfe and out of Mary Magdalen did Christ cast out seven Devils as Saint Marke tels us So in the Revelation Saint Iohn informes us of a Dragon that had seven heads and seven Crownes as also of seven plagues sent into the earth and seven Viols of Gods wrath powred out upon it He might have told us had he listed that the purple beast whereon the great Whore rid had seven heads also and that shee sate upon seven Mountaines It 's true saith hee which David tels us that hee did prayse God seven times a day but then as true it is which â—olomon hath told us that the just man falleth seven times a day So in the booke of Genesis we have seven leane kine and seven thinne eares of Corn as well as seven fat Kine and seven full Eares To proceed no further Pererius hereupon makes this generall resolution of the case Apparet igitur eosdem numeros aeque in bonis malis poni usurpari in sacra scriptura Next whereas those of Rome Contra Spalat cap. 30. as before I noted have gone the same way to find out seven Sacraments our Cracanthorpe to shew the vanitie of that argument doth the like for the proofe of two Quod si nobis fas esset c. If it were lawfull for us to take this course we could produce more for the number of two then they can for seven As for example God made two great lights in the Firmament and gave to man two eyes two eares two feet two hands two armes There were two Nations in the wombe of Rebecca two tables of the Law two Cherubins two Sardonich stones in which were written the names of the sonnes of Israel Thou shalt offer to the Lord two Rams two Turtles two Lambes of an yeere old two young Pigeons two Hee-goats two Oxen for a peace-offering Let us make two Trumpets two Doores of the wood of Olives two Nets two Pillars There were two Hornes of the Lambe two Candle sticks two Olive branches two Witnesses two Prophets two Testaments and upon two Commandements hang all the Law and the Prophets saith our Saviour Congruentiis facile vinceremus si nobis in â—une campum descendere libet c. We should saith he presume of an easie victory should we thus dally with congruities as doe those of Rome Hence we conclude that by the light of Scripture we find not anything in nature why either every seventh day should or every second day should not be a Sabbath Not to say any thing of the other numbers of which the like might be affirmed if we would trouble our selves about it 12 It s true this tricke of trading in the mysteries of numbers is of long standing in the Church and of no lesse danger first borrowed from the Platonists and the Pythagoreans by the ancient Hereticks Marcion Valentinus Basilides and the rest of that damned crew the better to disguise their errours and their palliate impieties Some of the Fathers afterwards tooke up the devise perhaps to foyle the Hereticks at their own weapons though many of them purposely declined it Sure I am Chrsostome dislikes it In Gen. hâ—m 24 Who on those words in the 7. of Genesis by seven by seven which is the number now debated doth instruct us thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Many saith hee doe tell strange matters of this fact and taking an occasion hence make many observation out of severall numbers Whereas not observation but onely an unseasonable curiositie hath produced those fictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence so many heresies had their first originall For oftentimes that out of our abundance we may fit their fancies wee finde the even or equall number no lesse
house of Israel Nor is Iosephus the only learned man amongst the Iewes that so interpreteth Moses meaning Solomon Iarchi one of the principall of the Rabbins speaks more expresly to this purpose and makes this Glosse or Comment upon Moses words Benedixit ei i.e. in manna c. God blessed the seventh day i.e. in Mannah because for every day of the week an Homer of it fell upon the earth a double portion on the sixt sanctisied it i.e. in Mannah because it fell not on the seventh day at al. Et scriptura loquitur de refutura And in this place saith he the Scripture speaks as of a thing that was to come But what need more be said Mercer a learned Protestant In Gen. 2. one much coÌ„versant in the Rabbins coÌ„fesseth that the Rabbins generally referred this place passage to the following times even to the sanctification of the Sabbath established by the Law of Moses Hebreifere ad futuruÌ„ referunt i.e. sanctificationem Sabbati postea lege per Mosen sancitam unde Manna eo die non descendit And howsoever for his own part he is of opinion that the first Fathers being taught by God kept the seventh day holy yet he conceives withall that the Commandement of keeping holy the Sabbath day was not made till afterwards Nam hinc from Gods own resting on that day postea praeceptum de Sabbato natum est as hee there hath it Doubtlesse the Iewes who so much doted on their Sabbath would not by any means have robbed it of so great antiquity had they had any ground to approve thereof or not known the contrary So that the scope of Moses in this present place was not to shew the time when but the occasion why the Lord did after sanctity the seventh day for a Sabbath day viz. because that on that day he rested from the works which he had created 3 Nor was it otherwise conceived then that Moses here did speak by way of Prolepsis or Anticipation till Ambrose Catharin one of the great sticklers in the Trent-Councell opined the contrary Hee in his Comment on that text fals very foule upon Tostatus and therein leads the dance to others who have since taken up the same opinion Ineptum est quod quidam commentus est c. It is a foolish thing sayth he that In Gen. 2. as a certain Writer fancieth the sanctification of that day which Moses speaks of should not be true as of that very point of time whereof he speaks it but rather is to be referred unto the time wherein he wrote as if the meaning onely were that then it should be sanctified when it was ordered and appointed by the Law of Moses And this he calls Commentum ineptum contra literam ipsam contra ipsius Moseos declarationem A foolish and absurd conceit contrary unto Moses words and to his meaning Yet the same Catharin doth affirme in the selfâ— same Booke Scripturis frequentissimum esse multa per anticipationem narrare that nothing is more frequent in the holy Scriptures then these anticipations And in particular that whereas it is said in the former Chapter male and female created he them per anticipationem diâ—tum esse non est dubitandum that without doubt it is so said by anticipation the woman not being made as he is of opinion till the next day after which was the Sabbath For the Anticipation he cites Saint Chrysostome who indeed tels us on that text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold saith he how that which was not done as yet is here related as if done already He might have added for the purpose Origen on the first of Genesis and Gregory the Great Moral lib. 32. cap. 9. both which take notice of a Prolepsis or Anticipation in that place of Moses For the creation of the woman he brings in Saint Ierome who in his Tract against the Iewes expresly saith mulierem conditam fuisse die septimo that the woman was created on the seventh day or Sabbath to which this Catharin assents and thinks that thereupon the Lord is said to have finished all his works on the seventh day that being the last that he created This seemes indeed to be the old tradition if it be lawfull for me to digresse a little it being supposed that Adam being wearied in giving names unto all creatures on the sixt day in the end whereof hee was created did fall that night into a deepe and heavy sleepe and that upon the Sabbath or the seventh day morning his side was opened and a rib took thence for the creation of the woman Aug Steuchiuâ— in Gen. 2. So Augustinus Steuchius reports the Legend And this I have the rather noted to meet with Catharinus at his own weapon For whereas he concludes from the rest of God that without doubt the institution of the Sabbath began upon that very day wherein God rested it seemes by him God did not rest upon that day and so we either must have no Sabbath to be kept at all or else it will be lawfull for us by the Lords example to do what ever worke we have to do upon that day and after sanctifie the remaynder And yet I needs must say withall that Catharinus was not the onely hee that thought God wrought upon the Sabbath Problem lâ—â— 5â— Aretius also so conceived it Dies itaque tota non fuit quiete transacta sed perfecto opere ejus deinceps quievit ut Hebraeus contextus habet Mercer a man well skilled in Hebrew denyeth not but the Hebrew text will beare that meaning In Gen 2. Who thereupon conceives that the seventy Elders in the translation of that place did purposely translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on the sixt day God finished all the worke that he had made and after rested on the seventh And this they did saith he ut omnem dubitandi occasionem tollerent to take away all hint of collecting thence that God did any kind of worke upon that day For if hee finished all his works on the seventh day it may be thought saith he that God wrought upon it Saint Hierome noted this before that the Greeke text was herein different from the Hebrew and turns it as an argument against the Iewes and their rigid keeping of the Sabbath Artabimus igitur Iudaeos qui de ocio Sabbati gloriantur Qu Hebraiâ—â— in Gen. quod jam tunc in principio Sabbatum dissolutum sit dum Deus operatur in Sabbato complens opera sua in eo benedicens ipsi diei quia in ipso vniversa compleverat If so if God himselfe did breake the Sabbath as Saint Hierome turns upon the Iewes wee have small cause to thinke that he should at that very time impose the Sabbath as a Law upon his creatures 4 But to proceed Others that have took part with Catharinus against Tostatus have had as ill successe as he in being forced
Northwards or as much extremely Southwards whose issue now are to be found as in part is known neere and within the Polar circles what Sabbath think we could they keep Some times a very long one sure and sometimes none indeed none at all taking a Sabbath as wee do for one day in seven For neere the Polar Circles as is plainly known the dayes are twenty foure houres in length Betweene the Circle and the Pole the day if so it may be called increaseth first by weeks and at last by moneths till in the end there is six moneths perpetuall day and as long a night No roome in those parts for a Sabbath But it is time to leave these speculations and return to practice 4 And first we will begin with Melchisedech King of Salem the Priest of the most high God Rex idem hominumque divumque sacerdos a type and figure of our Saviour whose Priestâ—ood still continueth in the holy Gospell With him the rather because it is most generally conceived that he was Sem the Sonne of Noah Of him it is affirmed by Iustin Martyr that hee was neither circumcised nor yet kept the Sabbath and yet most acceptable unto God Dial. cum Tryphone Adv. Iudaos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullian also tels us of him Incircumcisum nec sabbatizantem ad sacerdotium Dei allectum esse and puts him also in his chalenge as one whom none amongst the Iews could ever prove to have kept the Sabbath Eusebius yet more fully then either of them Dem. l. 1. c. 6. Moses saith he brings in Melchisedech Priest of the most high God neither being circumcised nor anointed with the holy Oyle as was afterwards commanded in the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no not so much as knowing that there was a Sabbath and ignorant altogether of those Ordinances which were imposed upon the Iewes and living most agreeably unto the Gospell Somewhat to that purpose also doth occurre Cap. 8. in his seventh de praeparationâ— Melchiâ—edec whosoever he was gave meeting unto Abraham about the yeare of the World 2118 and if we may suppose him to be Sem as I think we may hee lived till Isaac was fifty yeares of age which was long after this famous enterview Now what these Fathers say of Sem if Sem at least was he whom the Scriptures call Melchisedech the same almost is said of his great grand-child Heber he being named by Epiphaâ—ius for one of those who lived according to the faith of the Christian Church wherein no Sabbath was observed in that Fathers time And here we will take Lot in too although a little before his time as one of the Posterity of Heber that when we come to Abraham wee may keepe our selves within his Family Him Iustin Martyr and Irenâ—â—s both in the places formerly remembred make to be one of those which without Circumcision the Sabbath were acceptable to the Lord and by him justified And so Tertullian that sine legis observatione Sabbath and Circumcision and the like de Sodomorum iâ—cendio liberatus est Therfore nor Loâ— nor Heber nor Melâ—hisedech ever kept the Sabbath 5 For Abraham next the Father of the Faithfull with whom the Covenant was made and Circumcision as a seale annexed unto it The Scripture is exceeding copious in setting downe his life and actions as also of the lives and actions of his Sonne and Nephewes their fliâ—tings and removes their Sacrifices formes of Prayeâ— and whatsoever else was signall in the whole course of their 〈◊〉 but yet no mention of the Sabbath Though such a memorable thing as sanctifying of a constant day unto the Lord might probably have beene omitted in the former Patriarâ—es of whom there is but liâ—tle left save their 〈…〉 into the story to make way for him yet it is strange that in a punctuall and particular relation of his life and piety there should not be one Item to point out the Sabbath had it been observed This is enough to make one thinke there was no such matter Et quod non invenis usquam esse putes nusquam in the Poets language I grant indeed that Abraham kept the Christian Sabbath in righteousnesse and holinesse serving the Lord his God all the dayes of his life and so did Isaac and Iacob Sanctificate diem Sabbati saith the Prophet Ieremiah to the Iewes i. e. ut omne tempus vitae nostrae in sanctificatione ducamus sicut fecerunt patres nostri Abraham Isaac Iacob In Hier. 17. as Saint Hierome glosseth it Our venerable Bede also hath affirmed as much In Luc. 19 that Abraham kept indeed the spirituall Sabbath quo semper à servili i. e. noxia vacabat actione whereby he alwayes rested from the servile works of sinne but that he kept or sanctified any other Sabbath the Christian Fathers deny unanimously In Dial. cuâ— Tryphone Iustin the Martyr numbring up the most of those before remembred concludes that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were justified without the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so was Abraham after them and all his children untill Moses And whereas Trypho had exacted a necessary keeping of the Law Sabbaths New-moones and Circumcision the Mâ—â—tyr makes reply that Abraham Isaac Iacob Iob and all the other Patriarkes both before and after them untill Moses time yea and their wives Sarah Rebecca Rachâ—l Lea and all the rest of religious women unto Moses mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither kept any of them all nor had commandement so to do till Circumcision waâ— enjoyned to Abraham and his Posterity Lib. 4. 30. So Irenaeus that Abraham sinâ— Circumcisâ—one observatione sabbatorum credideâ— Dâ—o without or Circumcision or the Sabbath did beleeve in God which was imputed to him for righteousnes And where the Iews objected in defence of their ancient Ceremonies that Abraham had been circumcised Adv Iudaeos Tertullian makes reply sed ante placuit Deo quam circumcideretur nec tamen sabbatizavit that hee was acceptable unto God before his being circumcised and yet he never kept the â—abbath See more unto this purpose in Eusebius de Demonstr l. 1. c. 6. de praeparat l. 7. c. 8. where Isaac and Iacob are remembred too as alâ—o Epiphanius adv haeres l. 1. n. 5. 6 Thus farre the ancient Christian Writers have declared of Abraham that hee kept no Sabbath and this in conference with the Iew and in Bookes against them Which doubtlesse they had never done had there beene any possibility for the Iewes to have proved the contrary Some of the Iewes indeed not being willing thus to lose their Father Abraham have said and written too that he kept the Sabbath as they do and for a proofe thereof they ground themselves on that of Genesis because that Abraham obeyed my voyce 26. 5. and kept my charge my Commandements my statutes and my laws The Iewes conclude from hence as Mercer and Tostatus tell us upon the text
not of the same condition with the rest is no new invention The Fathâ—rs joyntly so resolue it It s true that Irenâ—ns telâ— us how God the better to prepare us to eternall life Decalogi verba per somet ipsum omnibus fimiliter locutus est Liâ— 4. cap. 31. did by himselfe proclaime the Decalogue to all people equally which therefore is to be in full force amongst 〈◊〉 as having rather been inlarged then dissâ—lued by our Sâ—viours comming in the flesh Which wordâ— of Irenâ—us if considered rightly must be referred to that part of the fourth Commandement which indeed is Morall or else the fourth Commandement must not be reckoned as 〈◊〉 part or member of the Decalogue because it did receive no such enlargement as did the rest of the Commandements by our Saviours preaching whereof see Math. 5. 6 and 7. Chapters but a dissolution rather by his practice 〈◊〉 Tryâ—â—â—â—â— Iustin the Martyr more expresly in his dispuâ—â— with Tryplâ—â— a learned Iew maintainâ—â— the Sabbath to be onely a Mosaicall Ordinance as we shall see anon more fully and that it was imposed upon the Israelites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their hard-heartednâ—sse and irregularity Contra Iudaeos Tertullian also in his Treatise against the Iewes â—aith that it was not spiritale aternum mandatum sed temporale quod quandoque cessaret not a spirituall and eternall institution but a temporall onely Saint Austin yet more fully In Epistola â—d Gaâ—at that it is no part of the morall Law For he divides the Law of Moses into these two parts Sacraments and morall duties accounting Circumcision the new Mooâ—es Sabbathâ— and the Sacrifices to appertain unto the first ad mores autem non occides c. and these Commandements Thou shalt not kill nor commit adultery nor beare false witnesse and the rest to be contained within the second Nay more he tels us De Spiritu liâ— c. 114 that Moses did receive a Law to be delivered to the people writ in two Tables made of stone by the Lords own finger wherein was nothing to be found either of Circumcision or the Ieâ—ish Sacrifices And then he addes In illis igitur decem prâ—ceptis excepta Sabbati observatione dicatur mihi quid non sit observaÌ„dum à Christiano Tell me saith he what is there in the Decalogue except the observation of the Sabbath day which is not carefully to be observed of a Christian man To this wee may referre all those severall places wherein hee cals the fourth Commandement praeceptum figuratum iâ— umbra positum a Sacrament a shadow and a figure as Tract the third in Ioh. 1. and Tract 17. and 20. in Ioh. 5. ad Bonifac. l. 3. T. 7. contra Faust. Manich. l. 19. c. 18. the 14. Chapter of the Booke de spiritu lit before remembred and finally to go no further Qu. in Exod. l. 2. qu. 173. where he speaks most home and to the purpose Ex decem praeceptis hoc solum figurate dictum est Of all the ten Commandements this onely was delivered as a signe or figure See also what is said before out of Theodoret and Sedulius Chap. 1. n. 6. Hesychius goes yet further and will not have the fourth Commandement to be any of the ten Etsi decem mandatis insertum sit non tamen exiis esse In Levit. l. 6. â— 26. and howsoever it is placed amongst them yet it is not of them And therefore to make up the number divides the first Commandement in two as those of Rome have done the last to exclude the second But here Hesychius was deceived in taking this Commandement to be onely ceremoniall whereas it is indeed of a mixt or middle nature for so the Schoolemen and other learned Authors in these later times grounding themselues upon the Fathers have resolued it generally Morall it is as to the dutie that there must be a time appointed for the service of God and Ceremoniall as unto the Day to be one of seven and to continue that whole day and to surcease that day from all kinde of worke As morall placed amongst the ten Commandements extending unto all mankind and written naturally in our hearts by the hand of nature as ceremoniall appertaining to the Law Leviticall peculiar onely to the Iewes and to be reckoned with the rest of Moses institutes Aquinas thus 2. 2 ae qu 122. art 4. resp ad primum Tostatus thus in Exod. 20. qu. 11. So Petr. Galatinus also lib. 11. cap. 9. and Bonaventure in his Sermon on the fourth Commandement And so divers others 4 I say the fourth Commandement so farre as it is ceremoniall in limiting the Sabbath day to be one oâ— seven and to continue all that day and thereon to surcease from all kind of labour which three ingredients are required in the Law unto the making of a Sabbath is to be reckoned with the rest of Moses institutes and proper onely to the Iewes For proofe of this wee have the Fathers very copious And first that it was one of Moses institutes Iustin the Martyr saith expresly Dial. cum Tryphâ—â—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As Circumcision began from Abraham and as the Sabbath Sacrifices Feasts and Offerings came in by Moses so were they all to have an end And in another place of the same Discourse seeing there was no use of Circumcision until Abrahams time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor of the Sabbath untill Moses by the same reason there is as little use now of them as had been before So doth Eusebius tell us De Praeparat l. 7. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that Moses was the first Law-giver amongst the Iewes who did appoint them to observe a certaine Sabbath in memory of Gods rest from the Worlds Creation as also divers anniversary Festivals together with the difference of clean and unclean creatures and of other Ceremonies not a few Next Athanasius lets us know that in the Book of Exodus Synopsis sacrâ— Scripe wee have the institution of the Passeover the sweetning of the bitter waters of Marah the sending down of Quailes and Mannah the waters issuing from the rocke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what time the Sabbath took beginning and the Law was published by Moses on Mount Sinâ—i Macarius a Contemporary of Athanasius doth affirme as much Hom. 35. viz. that in the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was given by Moses it was commanded as in a figure or a shadow that every man should rest on the Sabbath day from the workes of labour In Ezech. â—0 Saint Hierome also lets us know though he name not Moses that the observation of the Sabbath amongst other Ordinances was given by God unto his people in the Wildernesse Haec praecepta justificationes observantiam Sabbati Dominus dedit in deserto which is asmuch as if he had expresly told us that it was given unto them
common nothing according to the custome of the former times neither in time or place or any other circumstance For the time although it was the Feast of Tabernacles yet it was the seventh yeere as Moses ordered it that yeare Neh. 8. â— â— which was the first of Nehemiahs comming unto Hierusalem not being the sabbaticall yeare but the third yeare after as Torniellus doth compute it Then for the place it should have beene performed in the Temple onely as both by Moses Ordinance and Iosiahs practice doth at large appeare but now they did it in the street before the Water-gates as the Text informes us So for manner of the reading it was not onely published as it had beene formerly but expounded also Whereof as of a thing never knowne before this reason is laid downe by Torniellus quod lingua Hebraica desierat jam vâ— lgaris esse Chaldaico seu Syriaco idiomate in ejus locuâ—â— surrogato An. 3610. n. â— because the Hebrew tongue wherein the Scriptures were first written was now growne strange unto the people the Chaldee or the Syriack being generally received in the place thereof And last of all for the continuance of this exercise it held out eight dayes all the whole time the Feast continued whereas it was appointed by the Law of Moses that onely the first and last dayes of the Feast of Tabernacles should bee esteemed and solemnized as holy convocations to the Lord their God Levit. 23 35. 36. Here was a totall alteration of the ancient custome and a faire overture to the Priests who were then Rulers of the people to beginne a new a faire instruction to them all that reading of the Law of God was not confined to place or time but that all times and places were alike to his holy word Every seventh day as fit for so good a duty as every seventh yeare was acounted in the former times the Villages and Townes as capable of the Word of God as was the great and glorious Temple of Hierusalem and what prerogative had the Feast of Tabernacles but that the Word of God might be as necessary to be heard on the other Festivals as it was on that The law had first been given them on a Sabbath day and therfore might be read unto them every Sabbath day This might be pleaded in behalfe of this alteration and that great change which followed after in the weekly Sabbaths whereon the Law of God was not onely read unto the people such of them as inhabited over all Iudea but publickly made knowne unto them in all the Prouinces and Townes abroad where they had either Synagogues or habitations God certainly had so disposed it in his heavenly counsailes that so his holy Word might be more generally knowne throughout the World and a more easie way layed open for the admittance and receipt of the Messiah whom he meant to send that so Hierusalem and the Temple might by degrees be lesned in their reputation Iohn 4. â—0 and men might know that neither of them was the onely place where they ought to worship This I am sure of that by this breaking of the custome although an institute of Moses the Law was read more frequently then in times of old there being one other reading of it publickly and before the people related in the thirteenth of Nehemiah when it was neither Feast of Tabernacles nor Sabbaticall yeare for ought we finde in holy Scripture Therefore most like it is that it was the Sabbath which much about those times beganne to be ennobled with the constant reading of the Word in the Congregation First in Hierusalem and after by degrees in most places else as men could fit themselves with convenient Synagogues houses selected for that purpose to heare the Word of God and observe the same Of which times of none before Chap. 6. n 4. those passages of Philâ— Iosephus before remembred touching the weekly reading of the Law and the behaviour of the people in the publick places of assemblies are to be understood and verified as there we noted 11 For that there was no Synagogue nor weekly reading of the Law before these times besideâ— what hath been said already we will now make manifest No Synagoguâ— before these times for there is neither mention of them in all the body of the old Testament nor any use of them in those dayes wherein there were no Congregations in particular places And first there is no mention of them in the old Testament For where it is supposed by some that there were Synagogues in the time of David and for the proofe thereof they produce these words Psal 74. â— they have burnt up all the Synagogues of God in the Land the supposition and the proofe are alike in firme For not to quarrell the Translation which is directly different from the Greek and vulgar Latine and somewhat from the former English this Psalme if writ by David was not composed in reference to any present misery which befell the Church There had been no such havock made thereof in all Davids time as is there complained of Therefore if David writ that Psalme hee writ it as inspired with the spirit of prophecy and in the spirit of prophecy did reflect on those wretched times wherein Antiochus laid waste the Church of God and ransacked his inheritance To those most probably must it be referâ—ed the miseries which are there bemoned not being so exactly true in any other time of trouble as it was in this In Psal. 74. Magis probabilis est conjectura ad tempus Antiochi referri has querimonias as Calvin notes it And secondly there was no use of thâ—m before because no reading of the Law in the Congregation of ordinary course and on the Sabbath dayes For had the Law been reade unto the people every Sabbath day wee either should have found some Commandement for it or some practice of it but we meet with neither Rather we find strong arguments to perswade the contrary We read it of Iehosaphat 2. Chron. 17. 7. that in the third yeere of his reigne he sent his Princes Ben-hail and Obadiah and Zechariah and Nathaneel and Micaiah to teach in the Cities of Iudah These were the principall in Commission and unto them he joyned nine Levites and two Priests to beare them company to assist them It followeth Verse 9. And they taught in Iudah and had the book of the Law of the Lord with them and they went about throughout all the Cities of Iudah and taught the people And they taught in Iudah and had the Booke of the Law with them This must needs be an needlesse labour in case the people had beene taught every Sabbath day or that the Book of the Law had as then been extant and extant must it be if it had beene read in every Towne and Village over all Iudaea Therefore there was no Synagogue no reading of the Law every Sabbath
when the Church was setled how ever he might keep this holy and honour it for the use which was made therof yet he kept other days so used as holy but never any like a sabbath 7 Proceed wee next unto Saint Paul in his particular of whom the Scripture tells us more then of all the rest and wee shall finde that hee no sooner was converted Actâ—â— 2â— but that forth-with hee preached in the Synagogues that Iesus was the Christ. If in the Synagogues most likely that it was on the Iewish sabbath the Synagogues being destinate especially to the â—abbaâ—h dayes So after he was called to the publick Miâ—istâ—rie he came to Antiochia and went into the Synagogue on the sabâ—ath day and there preached the Word What was the issue of his sermon That the Text inâ—â—rmes us 〈…〉 And when the Iâ—wes were gone out of the 〈◊〉 the Gentiles besought that these words might be preached againe the next sabbath Vers◠〈◊〉 Saint Paul assented thereunto and the next sabbath day as the Text tells us came almost the whole Citie together to heare the Word of God Vers. 44. It seemes the Lords day was not growne as yet into any credit especially not into the repute of the Iewish sabbath for if it had Saint Paul might easily have told these Gentiles that is such Gentiles as had been converted to the Iewish Church that the next day would be a more convenient time and indeed opus diei in die suo the doctrine of the resurrection on the day thereof This hapned in the forty sixt yeare of Christs Nativity some twelue yeares after his Passion and Resurrection and often after this did the Apostle shew himselfe in the Iewish Synagogues on the sabbath dayes which I shall speake of here together that so wee may go on unto the rest of this discourse with lesse interruption And first it was upon the Sabbath that he did preach to the Philippians and baptized Lydia with her houshold Acts 16. Amongst the Thessalonians he reasoned three sabbath dayes together out of the Scriptures Acts 17. At Corinth every sabbaâ—h day with the Iewes and Greeks Acts 18. besides those many texts of Scripture when it is said of him that he went into the Synagogues and therefore probably that it was upon the Sabbath as before wee said Not that Saint Paul was so affected to the Sabbath as to preferre that day before any other but that he found the people at those times assembled and so might preach the Word with the greater profit In Acts 13. 14. Saint Chrysostome for the Ancients hath resolved it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father hath it So Calvin for the moderne Writers makes this the speciall cause of Saint Pauls resort unto the places of assembly on the Sabbath day quod profectum aliquem sperabat In Acts 16. 13. because in such concourse of people he hoped the Word of God would find the better entertainment Any thing rather to be thought then that S. Paul who had withstood so stoutly those false Apostles who would have circumcision and the law observed when there was nothing publickly determined of it would after the decision of so great a Councel wherein the Law of Moses was for ever abrogated either himselfe observe the sabbath for the sabbâ—ths sake or by his owne example teach the Gentiles how to Iudaize which he so blamed in S. Peter The sabbath with the legall ceremonies did receive their doome as they related to the Gentiles in that great Councell holden in Hierusalem which though it was not untill after he had preached at Antiochia on the sabbath day yet was it certainly before he had done the like either at Philippos Thessalonica or at Corinth 8 For the occasion of that Councell it was briefly this Amongst those which had joyned themselves with the Apostles there was one Cerinthus a fâ—llow of a turbulent and unquiet spirit and a most eager enemy of all those counsels whereof himselfe was not the Author This man had first begun a faction against S. Peter for going to Cornelius and preaching life eternall unto the Gentiles and finding ill successe in tâ—at goes downe to Antiochia and there begins another against Saint Paul This Epiphanius tells us of him Lib. l. baet 28. n. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The like Philaster doth affirme De haeres iâ— Cerinâ—ha Seditionem sub Apostolis commovisse that he had raised a faction against the Apostles which was not to be crushed but by an Apostolicall and generall Councell This man and those that came downe with him were so inamoured on the ceremonies and rites of Moses that though they entertained the Gospel yet they were loath to leave the Law and therefore did resolve it seemes to make a mixture out of both Hence taught they that except all men were circumcised after the manner of Moses they could not be saved Act 15. â— Where note that though they spake onely of circumcision â—et they intended all the lawâ—â— sabbaths and other legall ordinances of what sort soever Docuit Cerinthus observationem legis Mosaisae necessariam esse circumcsâ—â—nem Sabbata observanda as Philaster hath it The like â—aith Calvin on the place Sola quidem circumcisio hic nominatur sed ex contextu facile patet â—os detota lege movisse controversiam The like Loriâ—us also amongst the Iesuites Nomine circumcisionis reliqua lex totâ—intelligitur Indeed the Text affirmes as much where it is said in termes expresse Acts 15. 5. that they did hold it needfull to circumcise the people and to command them to keepe the Law of Moses whereof the Sabbath was a part For the decision of this point and the appeasing of those controversies which did thence arise it pleased the Church directed by the holy Ghost to determine thus that such amongst the Gentiles as were converted to the â—aith should not at all be burdened with the laws of Moses but onely should observe some necessary things viz. that they abstaine from thingâ— offered unto idols Vers. 29. and from bloud and that which is strangled and from fâ—râ—ication And here it is to be observed that the decree or Canon of this Councell did onely reach unto the Gentiles as is apparant out of the proeme to the Decretall which is directed to the brethren which are of the Gentiles and from the 21 Chapter of the Acts where it is said that as concerning the Gentiles which beleeve we have written and determined that they observe no such thing as the law of Moses So that for all that was determined in this Councell those of the Iews which had embraced the faith of Christ were not prohibited as yet to observe the Sabbath and other parts of Moses law as before they did in which regard S. Paul caused Timothie to be circumcised Act. â—6 3. because he would not scandalize and offend the Iewes The
very evill Author Therefore as the Iews did by the festivall solemnitiâ— of their Sabbath rejoyce in God that created the world as in the Author of of all goodnesse so they in hatred of the maker of the world sorrowed and wept and fasted on that day as being the birth-day of all evill And whereas Christiâ—â—â— men of sound heleefe did solemnize the Sunday in a joyfull memorie of Christs resurrectioâ— so likewise at the selfe same time such Hereticks as denyed the resurrection did contrary to them that held it and fasted when the rest rejoyced For the expressing of which two last heresies Ignat. it was that he affirmed with such zeale and earnestnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one did fast either upon the Lords day or the sabbath except one sabbath in the yeare which was Easter Eve he was a murderer of Christ So he in his Epistle ad Philippenses The Canons attributed to the Apostles Can. 65. take notice of the misdemeanour though they condemne it not with so high a censure it being in them onely ordered that if a Clergie-man offended in that kinde he should be degraded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any of the Laitie they should be excommunicated Which makes me marvell by the way that those which take such paines to justifie Ignatius as Baroniuâ— doth in Ann. 57. of his Grand Annales should yet condemne this Canon of imposture which is not so severe as Ignatius is onely because it speakes against the Saturdayes fast Whereof consult the Annales Ann. 102. Now as Ignatius labours here to advance the sabbath in opposition of those hereticks before remembred making it equally a festivall with the Lords day so being to deale with those which too much magnified the sabbath and thought the Christians bound unto it as the Iews had beene he bends himselfe another way and resolves it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us not keep the Sabbath in a Iewish manner in sloth and idlenesse for it is written that he that will not labour shall not eate and in the sweat of thy brows shalt thou eate thy bread But let us keepe it after a spirituall fashion not in bodily ease but in the studie of the law not eating meat drest yesterday or drinking luke-warme drinks or walking out a limited space or setling our delights as they did on dancing but in the contemplation of the works of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And after we have so kept the sabbath let every one that loveth Christ keep the Lords day festival the resurrection day the Queene and Empresse of all dayes in which our life was raised againe and death was overcome by our Lord â—nd Saviour So that we see that he would have both dayes observed the Sabbath first though not as would the Ebionites in a Iewish sort and after that the Lords day which he so much magnifieth the better to abate that high esteeme which some had cast upon the Sabbath Agreeable unto this we finde that in the Constitutions of the Apostles for by that name they passe though not made by them both dayes are ordered to be kept holy one in memoriall of the Creation the other of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the like l. 8. c. 33. of which more hereafter 3 And so it was observed in the Easterne parts where those of the dispersion had tooke up their seats and having long time had their meetings on the Sabbath day coâ—ld not so easily be perswaded from it But in the Westerne Churches in the which the Iews were not so considerable and where thoseâ— hereticks before remembred had beene hardly heard of it was plainly otherwise that day not onely not being honoured with their publicke meetings but destinate to a setled or a constant fast Some which have looked more nearely into the reasons of this difference conceive that they appointed this day for fasting in memory of Saint Peters conflict with Simon Magus which being to be done on a Sunday following the Church of Rome ordained a solemne fast on the day before the better to obtaine Gods blessing in so great a businesse which falling out as they desired they kept it for a fasting day for ever after Saint Austin so relates it as a generall and received opinion but then he addeâ— Quod eam esse falsam perhibeant plerique Romani That very many of the Romans did take it onely for a fable As for Saint Austin he conceives the reason of it to be the severall uses which men made of our Saviours resting in the grave the whole Sabbath day For thence it came to passe saith he that some especially the Easterne people Adrequiem significandam mallent relaxare jejunium to signifie and denote that rest did not use to fast where on the other side those of the Church of Rome and some Westerne Churches kept it alwayes fasting Propter humilitatem mortis Domini by reason that our Lord that day lay buried in the sleepe of death But as the Father comes not home unto the reason of this usage in the Easterne countries so in my minde Pope Innocent gives a likelier reason for the contrary custome in the Westerne For in a Decretall by him made touching the keeping of this Fast Coâ—cil Tom. â— he gives this reason of it unto Decentius Eugubinus who desired it of him because that day and the day before were spent by the Apostles in griefe and heavinesse Nam constat Apostolos biduo isto in moerore fuisse propter metum Iâ—daeorum se occulâ—isse as his words there are The like saith Platina that Innocentius did oâ—daine the Saturday or Sabbath to be alwayes fasted Quod tali die Christus in sepulchro jacuisset quod discipuli ejus jejunassent In Innocent Because our Saviour lay in the grave that day and it was fasted by his disciples Not that it was not fasted before Innocents time as some vainely thinke but that being formerly an arbitrary practiâ—e only it was by him intended for a binding Law Now as the African and the Westerne Churches were severally devoted either to the Church of Rome or other Churches in the East so did they follow in this matter of the Sabbaths fast the practice of those parts to which they did most adhere Millaine though neere to Rome followed the practice of the East which shewes how little power the Popes then had even within Italie it selfe Paulinus tels us also of S. Ambrose Invâ—ta Ambâ—os that he did never use to dine nisi die sabbati Dominicâ— c. but on the Sabbath the Lords day and on the Anniversaries of the Saints and Martyrs Yet so that when he was at Rome hee used to doe as they there did submitting to the orders of the Church in the which hee was Whence that so celebrated speech of his Cum hiâ— sum nonjejuno sabbato cum Romae sum jejuno sabbato at Rome he did at
publicke they studied all those cunning and provoking Arts by which they might entice young men to wantonnesse and inflame their lusts using lascivious gestures and mingling with their dances most immodest songs nay which is more than this sometimes of purpose laying open to the eye and view of the spectatour those parts which womanhood and common honesty would not have uncovered Saint Ambrose so describes them and from him we take it An quicquam est tam pronum ad libidines quam inconditis mâ—tibus De virginib lib. 3. ea qua natura abscondit vel disciplina nudavit membrorum operta nudare ludere oculis rotare cervicem comam spargere And in another place he is more particular Mulieres in plateis inverecundos sub conspectu adolescâ—ntulorum intemperantium choros ducunt jactantes comam traâ—entes tunicas scissae amictus 〈◊〉 lâ—certos De Elia jeiunio c. 18. plaudentes manibus personantes vocibus saltantes pedibus irritantes inse juvenum libidines motu histrionico petulanti oculo dedecoroso ludibrio The women saith the father even in the sight of wanton and lascivious youthes daâ—nce immodest dances tossing about their hayre drawing aside their coates that so they might lay open what should not be seene their garments open in many places for that purpose also their armes quite bare clapping their hands capering with their feete chanting obscene and filthy songs for afterwards he speakes de obscoenis cantibus finally stirring up the lusts of ungoverned men by those uncomely motions wanton lookes and shamefull spectacles Saint Basil in his tract de luxiâ— ebrietate describes them much after the same manner whereof see that father Yet thinke not that all women were so lewdly given or so immodest in their dancings but only common women which most used those arts to increase their custome such as were mustered up by a Athen. Dipnos l. 12. c 13. Struto King of the Sdonians to attend his banquetings or such loose trulls as Messalina and others mentioned in the b Iuvenal Sat. 6. 11. Poet who practised those lascivious dances to inflame their paramouâ—s Now to these common publicke dancings the people in the Roman Empire had beene much accustomed especially in their height of fortune wherein they were extreamely riotous and luxurions And unto these too many innocent soules both young men and women in the first ages of the Church used to repare sometimes for their recreation onely to looke upon the sport and seeing those uncomely gestures and uncivill sights went backe sometimes possessed with unchaste desires and loose affections which might perhaps breake out at last in dishonest actions This made the Fathers of this Age and of some that followed inveigh as generally against all dancings as most unlawfull in themselves so more particularly against the sport it selfe and beholding of the same upon those dayes which were appointed to Gods worship And to these kinde of dancings and to none but these must we referre those declamations which are so frequent in their writings whether in reference to the thing or unto the times Two onely in this Centurie have spoke of dancing as it reflects upon the day S. Chrysostome and Ephrem Syrus Saint Chrysostome though last in time shall be first in place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore saith he De eleâ—mos orat 2. T. 6. we ought to solemnise this day with spirituall honour not making riotous feasts thereon swimming in wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drinking to drunkennesse or in wanton dancings but in releeving of our poore and distressed brethren Where note that I have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not simply dancing but wanton dancing according to the nature of the word which signifieth such dancings as was mixt with Songs according to the fashion at this time in use Stephan in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choros agito salto tripudio proprie cum cantu as in the Lexicon and for the quality of the songs which in those times they used in dancing that is shewne before so that not dancing simply but immodest dancing such as was then in use is by him prohibited And to that purpose Ephrem Syrus if the worke be his Serm. de dieb Festis Festivitates dominicas honorare contendite c. Endeavour earnestly saith he to honour the Lords day not in a wordly sort but after a spirituall manner not as the Gentiles keepe their feasts but as Christians should Amongst which customes of the Gentiles that are there forbidden one and the principall is this non choreas ducamus that we use no danceâ— thaâ— is no such immodest and unseemely dancings as were most practised by the Gentiles and could not stand with that discreete which pertained to Christians This evident by that which Saint Ambrose tell 's us De Elia jeiâ—nioc 18. Notum est omnibus nugaces turpes saltationes ab episcopis solere compesci it is well knowne saith he how carefully the Bishops doe restraine all toying light and beastly kinde of dances So that in case the dauncings be not toying light nor beastly as were the daunces of the Gentiles whom they reprehended neither the fathers did intend them nor the rulers of the Church restraine them 10 For the Imperiall constitutions of this present Age they strike all of them upon one and the selfe same string with that of Constantine before remembred save that the Emperour Gratian Valentinian and Theodosius Cod. Theod. who were all partners in the Empire set out an edict to prohibit all publicke shewes upon the Sunday Nullus die Soliâ— spectaculum praebeat nec divinam venerationem confecta solennitate confundat Such was the Letter of the Law which being afterwards enlarged by Theodosius the younger who lived in the next Centurie we shall meete with their The other Edicts which concerne the businesse that is now in hand were onely explanations and additions unto that of Constantine one in relation to the matter the other in reference to the time First in relation to the matter whereas all Iudges were restrained by the law of Constantine Cod. Theodos. from sitting on that day in the open Court there was a clause now added touching Arbitrators that none should arbitrate any litigious cause or take cognizance of any peeâ—uniary businesse on the Sunday Debiâ—um publicum privatumue nullus efflagitet nec apud ipsos quidem arbitros vel in judicijs flagitatos vel sponte delectos â—lla sit agnitio jurgiorum a penalty being inâ—â—icted upon them that transgressed herein This published by the same three Emperours Honorius and Evodius Cod. Theodos. â— 8. 〈◊〉 8. being that yeere consulls which was in Anno 384 as the former was Afterwards Valentinian and Valens Emperours were pleased to adde neminem christianum ab exactoribus conveniri volumus that they would have no Christians brought upon that day before the officers of the
day meetings Non tamen numerum septennarium ita se morari ut ejus servituti ecclesias astringeret yet stood not he so much for the number of seven as to confine the Church unto it If Calvin elsewhere be of another minde and speake of keeping holy one day in seven as a matter necessary which some say he doth either they must accuse him of much inconstancy and forgetfulnesse or else interpret him In decalog with Ryvell as speaking of an ecclesiasticall custome not to be neglected non de necessitate legis divinae and not of any obligation layed upon us by the law of God Neither is he the onely one that hath so determined Simler hath sayd it more expressely Quod dies una cultui divine consecretur ex lege naturae est quod autom haec sit septima In Exod. 20. non octava nona aut decima juris est divini sed ceremonialis That one day should be set apart for Gods publicke worship is the law of nature but that this day should bee the seventh and not the eighth ninth or tenth was of divine appointment but as ceremoniall Loc. 55. Aretius also in his common plaâ—es distinguished betweene the substance of the Sabbath and the time thereof the substance of it which was rest and the workes of piety being in all times to continue tempus autem ut septimo die observetur hoe non fuâ—t necessarium in ecclesia Christi but for the time to keepe it on the seventh day alwayes that was not necessary in the Church of Christ. So also Frankisc Gomarus that great undertaker against Arminius Cap. 5. n. 8. in a booke written purposely de origine institutione Sabbati affirmes for certaine that it can neither be made good by the law of nature or text of Scripture or any solid argument drawne from thence unum è septem diebus ex vi praecepti quarti ad cultum dei necessario observandum that by the fourth Commandement one day in seven is of necessity to be dedicated to Gods service And Ryvet as profest an enemy of the Remonstrants In Exod. 20. p. 190. though for the antiquity of the Sabbath he differeth from the sayd Gomarus yet hee agreeth with him in this not onely making the observance of one day in seven to be meerely positive as in our first part we observed but layes it downe for the received opinion of most of the Reformed Divines unum ex septem diebus non esse necessariâ— eligendum ex vi praecepti ad sacros conventus celebrandos the very same with what Gomarus affirmed before In Examin Conc Tred So lastly for the Lutheran Churches Chemnitius makes it part of our Christian liberty quod nec â—int alligati nec debeant alligari ad certorum vel dierum vel temporum observationes opinione necessitatis in Novo Testamento c. That men are neither bound nor ought to bee unto the observation of any dayes or times as matters necessary under the Gospel of our Saviour though otherwise he account it for a barbarous folly not to observe that day with all due solemnitie which hath for so long time beene kept by the Church of God Therefore in his opinion also the keeping of one day in seven is neither any morall part of the fourth Commandement 〈…〉 or parcell of the law of nature As for the subtile shift of Amesius finding that keeping holy of one day in seven is positive indeed sed immutabilis plane institutionis but such a positive Law as is absolutely immutable doth as much oblige as those which in themselues are plainly naturall and morall it may then serve when there is nothing else to helpe us For that a positive law should be immutable in it selfe and in its owne nature be as universally binding as the morall law is such a peece of learning and of contradiction as never was put up to shew in these latter times But hee had learnt his â—â—rry in England here and durst not broach it but by halues amongst the Hollanders 7 For the next Thesis that the Lords day is not founded on divine Commandement but the authoritie of the Church it is a point so universally resolved on as no one thing more and first we will begin with Caluin who tels us how it was not without good reason that those of old appointed the Lords Day as we call it to supply the place of the Iewish Sabbath 〈◊〉 l. 2. c. 8. â— 3. Non sine delectu daminicum quem vocamus diem veteres in locum sabbati subrâ—garunt as his words there are Where none I hope will think that hee would give our Saviour Christ or his Apostles such a short come off as to include them in the name of Veteres onely which makes it plaine that he conceived it not to be their appointment In Math. 12. Bucer resolues the point more cleerly communi christianorum consensu Dominicum diem publicis Ecclesie conventibus ac requieti publicae dicatuâ—â— esse ipso statim Apostolorum tempore and saith that in the Apostles times the Lords day by the common consent of Christiau people was dedicated unto publick rest In 〈◊〉 and the assembliâ—s of the Church And Peter Martyr upon a question asked why the â—ld seventh day was not kept in the Christian Church makes answere that upon that day and on all the rest wee ought to rest from our owne works the works of sinne Sed quod is magis quam ille eligatur ad 〈◊〉 Deicultum libernâ— fuiâ— Ecclesis per Christum ut 〈◊〉 consuleret quod ex re magis judicaret 〈◊〉 illa pessime judicavit c. That this was rather chose then that for Gods publick service that saith he Christ left totally unto the liberty of the Church to do therein what should seeme most expedient and that the Church did very well in that she did preferre the memory of the resurrection before the memory of the creation These two I have the rather thus joyned together as being sent for into England iâ— King Edwards time and placed by the Protectour in our Vniversities the better to establish 〈◊〉 at that time begun and doubt we not but that they taught the self same doctrine if at the least they touched at all upon that point with that now extant in their writings at the same time with the lived Bullinger Guâ—ltor In Apoc. 1 two great learned men Of these the first informes us hunc 〈◊〉 loco sabbati in memoriam resurgentis Domini delegisse sibi Ecclesiaâ— that in memoriall of our Saviours resurrection the Churches set apart this day in the Sabbaths steed whereon to hold their solemne and religious meetingâ— And after Sponte receperâ—â—â— Eccleâ—iâ— illam diem non legimus cam ullibi praeceptam that of their owne accord and by their own authoritie the Church made choice thereof for the use aforeâ—aid In Act. Ap. 〈◊〉 131.