THE DOCTRINE OF THE SABBATH Delivered in the Act at Oxon. Anno 1622. By Dr. PRIDEAVX his Majesties Professour for Divinity in that Vniversity And now translated into English for the benefit of the common People MARK 2.27 The Sabbath was made for man and not man for the Sabbath LONDON Printed by E. P. for Henry Seile and are to be sold at his shop at the signe of the Tygers-head in St. Pauls Church-yard 1634. The Preface of the Translator To the Christian Reader OF all the controversies which have exercised the Church of Christ there is none more ancient than that of the Sabbath So ancient that it tooke beginning even in the infancy of the Church and grew up with it For as we read in the Acts There rose up certain of the sect of the Pharises which beleeved saying that it was needfull to circumcise the people and to command them to keepe the law of Moses whereof the Sabbath was a part Which in the generall as the Apostles laboured to suppresse in the first Generall Councell holden in Ierusalem So did S. Paul upon occasion of whose ministry this controversie first began endeavour what he could against this particular Sharply reproving those which hallowed yet the Iewish Sabbath and observed dayes and moneths and times as if he had bestowed his labour in vaine upon them But more particularly in his Epistle to the Colossians Let no man judge you in respect of an holy day or of the new Moone or of the Sabbath dayes which were a shadow of things to come but the body is of Christ. Both which expressions of S. Paul are in this following discourse produced to this very purpose Yet notwithstanding all this care both generally of the Apostles and more especially of S. Paul to suppresse this errour it grew up still and had it's patrons and abettours Ebion and Cerinthus two of the wretchedst hereticks of the primitiue times and after them Apollinaris are said to countenance and defend it which doubtlesse made the ancient fathers declare themselves more fully in it as a dangerous point which seemed to confirme the Iewes in their incredulity and might occasion others to make question of our Saviours comming in the flesh Hence was it that Irenaeus Iustin Martyr Tertullian and Eusebius men of renowne for learning in the primitive times three of the which are cited in the Text of this following discourse and the fourth quoted in the margin affirme for certaine That never any of the Patriarks before Moses Law did observe the Sabbath which questionlesse they must have done had that Law beene morall and dictated by nature as now some teach us Afterwards by the opposition made by Epiphanius in his confutation of the heresies of the Ebionites and by the resolutions of Theodoret on the 20. of Ezekiel Procopius Gazeus on the second of Genesis by Damascen and our venerable Bede which two last are here also cited Sect. the 2. concurring with the former fathers all talke and observation of the Iewish Sabbath vanished utterly and the Lords day which had from the Apostles times beene instituted by the Church in the place thereof was hallowed without any rivall Nor doe I finde but that all superstitious fancies about that day were as wholly abrogated as the day it selfe Save that Saint Gregory tells us how some in Rome were so superstitious in this kinde that they would neither worke upon the Saturday no nor so much as wash upon the Sunday But after in the darker times as it is thought by some Peter de Bruis the founder of the Petrobusians he was burnt for heresie Anno 1126. began to draw too deepe on these lees of Iudaisme which here our Doctor intimates in the 7. Sect. where he joynes the Petrobusian with the Ebionites who indeed were Iewish in this point And possibly from the remainders of this Doctrine Fulco a French Priest and a notable hypocrite as our King Richard counted him lighted upon a new Sabbatarian speculation which afterwards Eustachius one of his associates dispersed in England I call it new as well I may For whereas Moses gave commandement to the Iewes that they should sanctifie one day onely of the weeke viz. that seventh whereon God rested They taught the people that the Christian Sabbath was to begin on Saturday at three of the clock and to continue till Sun-rising on the Munday morning During which latitude of time it was not lawfull to doe any kinde of worke what ever no not so much as to bake bread on Saturday for the Sundayes eating to wash or dry linnen for the morrowes wearing Yea they had miracles in store pretended to be wrought on such as had not yeelded to their doctrine thereby to countenance the Superstitious and confound the weake And which was more than this for the authoritie of their device they had to shew a letter sent from God himselfe and left prodigiously over the Altar in Saint Simeons Church in Golgatha wherein this Sabbatarian dreame was imposed forsooth upon all the world on paine of diverse plagues and terrible comminations if it were not punctually observed The letter is at large repeated by Roger de Hoveden and out of him as I suppose by Matth. Paris who doe withall repeat the miracles whereby this doctrine was confirmed I adde no more but this that could I either beleeve those miracles which are there related or saw I any now like those to countenance the reviving of this strange opinion for now it is revived and published I might perhaps perswade my selfe to entertaine it But to proceed Immediately upon the reformation of Religion in these Westerne parts the Controversie brake out afresh though in another manner than before it did For there were some of whom Calvin speakes who would have had all daies alike all equally to bee regarded hee meanes the Anabaptists as I take it and reckoned that the Lords day as the Church continued it was a Iewish ceremonie Affirming it to crosse the doctrine of Saint Paul who in the Texts before remembred and in the 14. to the Rom. did seeme to them to crie downe all such difference of dayes and times as the Church retained To meete which vaine and peccant humor Calvin was faine to bend his forces declaring how the Church might lawfully retaine set times for Gods solemne service without infringing any of S. Pauls commandements But on the other side as commonly the excesse is more exorbitant than the defect there wanted not some others who thought they could not honour the Lords day sufficiently unlesse they did affixe as great a sanctitie unto it as the Iewes did unto their Sabbath So that the change seemed to be onely of the day the superstition still remayning no lesse Iewish than before it was These taught as now some doe Moralem esse unius diei observationem in hebdomada the keeping holy to the Lord one day in seven to
be the morall part of the fourth Commandement which doctrine what else is it so hee proceedes and here the Doctor so repeates it in his third Section than in contempt of the Iewes to change the day and to affixe a greater sanctitie unto the day than those ever did As for himselfe so farre was hee from favouring any such wayward fancie that as John Barclay makes report hee had a consultation once de transferenda solennitate Dominica in feriam quintam to alter the Lords day from Sunday unto Thursday How true this is I cannot say But sure it is that Calvin tooke the Lords day to be an ecclesiasticall and humane constitution onely Quem veteres in locum Sabbati subrogarunt appointed by our Ancestors to supply the place of the Iewish Sabbath and as our Doctor tells us from him in his seventh Section as alterable by the Church at this present time as first it was when from the Saturday they translated it unto the Sunday So that we see that Calvin here resolves upon three Conclusions first that the keeping holy of one day in seven is not the morall part of the fourth Commandement secondly that the day was changed from the last day of the weeke unto the first by the authoritie of the Church and not by any divine Ordinance and thirdly that the day is yet alterable by the Church as at first it was Neither was hee the onely one that hath so determined For for the first that to keepe holy one day of seven is not the morall part of the fourth Commandement our Doctor hath delivered in the third Section that not Tostatus onely but even Aquinas and with him all the Schoolemen have agreed upon it Nor was there any that opposed it in the Schooles of Rome that I have met with till Catharinus tooke up armes against Tostatus affirming but with ill successe that the Commandement of the Sabbath was imposed on Adam in the first Cradle of the world there where the Lord is said to blesse the seventh day and sanctifie it Which fancie by our Author is rejected and the opinion of Tostatus justified against him though he name him not As for the Protestant Schooles besides what is affirmed by Calvin and seconded by the Doctor in this following Discourse this seemes to be the judgement of the Divines of the Low-Countries Francisc. Gomarus one knowne sufficiently for his undertakings against Arminius published Anno 1628. a little Treatise about the Originall of the Sabbath and therein principally canvassed these two Questions first whether the Sabbath were ordained by God immediately on the Creation of the World the second Whether all Christians are obliged by the fourth Commandement alwayes to set apart one day in seven to Gods holy worship both which hee determines negatively And Doctor Ryvet one of the foure Professors in Leiden although he differs in the first yet in the second which doth most concerne us Christians they agree together affirming also jointly that the appointing of the Lords day for Gods publike service was neither done by God himselfe nor by his Apostles but by authoritie of the Church For Seconds Gomarus brings in Vatablus and Wolfgangus Musculus and Ryvet voucheth the authoritie of our Doctor here For so Gomarus in the assertion and defence of the first opinion against this Ryvet De quibus etiam Cl. Doct. D. Prideaux in Oratione de Sabbato consensionem extare eodem judicio by Ryvets information libenter intelleximus I will adde one thing onely which is briefely this The Hollanders when they discovered Fretum le Maire Anno 1615. though they observed a most exact account of their time at Sea yet at their comming home they found comparing their account with theirs in Holland that they had lost a day that which was Sunday to the one being Munday to the other Which of necessitie must happen as it is calculated by Geographers to those that compasse the World from West to East as contrarie they had got a day had they sayled in Eastward And now what should these people doe when they were return'd If they must sanctifie precisely one day in seven they must have sanctified a day apart from their other countrymen and had a Sabbath by themselves or to comply with others must have broken the Morall Law which must for no respects be violated See more hereof at large in Carpenters Geogr. p. 237. c. Next for the second Thesis that the alteration of the day is onely an humane and Ecclesiasticall Constitution the Doctor sheweth in the fifth Section the generall consent of all sorts of Papists Iesuits Canonists and Schoolemen of some great Lutherans by name and generally of the Remonstrant or Arminian Divines in their Confession whose tendries in this point wee may conceive with reason not to be different from the doctrine of the Belgick Churches in that the foure Professors of Leiden in their Examination or Review of that Confession have passed them over without note or opposition To these besides are added diverse of our owne e nostris non pauci as hee speakes it in the generall i. e. as I conceive his meaning such as are neither of the Lutheran nor Arminian partie Of which since hee hath instanced in none particularly I will make bold to borrow two or three Testimonies out of the Tractate of Gomarus before remembred And first he brings in Bullinger who in his Comment on the first of the Revelation calls it Ecclesiae consuetudinem an Ecclesiasticall Ordinance and after addes Sponte Ecclesiae receperunt illam diem c. The Church did of its owne accord agree upon that day for wee reade not any where that it was commanded Next Vrsinus telling us that God had abrogated the Iewish Sabbath addes presently that he left it free unto the Church alios dies eligere to make choice of any other day to be selected for his service and that the Church made choice of this in honour of our Saviours resurrection Zanchius affirmes the same Nullibi legimus Apostolos c. We reade not any where saith he that the Apostles did command this day to be observed in the Church of God onely we finde what the Apostles and others of the faithfull used to doe upon it liberum ergo reliquerunt which is an argument that they left it wholly unto the disposition of the Church Aretius Simler Dav. Paraeus and Bucerus which are all there alledged might bee here produced were not these sufficient Adde hereunto the generall consent of our English Prelates the Architects of our reformation in the time of King Edward the sixth who in the Act of Parliament about keeping holy dayes have determined thus together with the rest of that grand assembly viz. Neither is it to be thought that there is any certaine time or definite number of dayes prescribed in holy Scripture but that the appointment both of the time and also of
the number of the dayes is left by the authority of Gods Word to the authority of Christs Church to bee determined and assigned orderly in every Country by the discretion of the Rulers and Ministers thereof as they shall judge most expedient to the true setting forth of Gods glory and edification of the people Which preamble is not to bee understood of holy dayes or of Saints dayes onely whose being left the authority of the Church was never questioned but of the Lords day also as by the body of the Act doth at full appeare Last of all for the third and last conclusion that still the Church hath power to change the day our Doctor in the seventh Section brings in Bullinger Bucer Brentius Vrsinus and Chemnitius aliisque nostris with diverse others not named particularly as they are which thinke no otherwise thereof than Calvin did and shewes by what distinction Suarez though otherwise no friend unto the men doth defend their doctrine now as the doctrine was such also is the practise of those men and Churches devoyd of any the least superstitious rigour esteeming it to be as a day left arbitrary and therefore open to all honest exercises and lawfull recreations by which the minde may be refreshed and the spirits quickned Even in Geneva it selfe according as it is related in the inlargement of Boterus by Robert Iohnson All honest exercises shooting in Peeces Long-Bowes Crosse-Bowes c. are used on the Sabbath day and that both in the morning before and after the Sermon neither doe the Ministers finde fault therewith so that they hinder not from hearing of the Word at the time appointed Dancing indeed they doe not suffer but this not in relation to the Sunday but the Sport it selfe which is held unlawfull and generally forbidden in the French Churches Which strictnesse as some note considering how the French doe delight in dancing hath beene a great hinderance to the growth of the reformed Religion in that Kingdome Which being so the judgement and the practise of so many men and of such severall perswasions in the controverted points of the Christian faith concurring so unanimously together the miracle is the greater that wee in England should take up a contrary opinion and thereby separate our selves from all that are called christian Yet so it is I skill not how it comes to passe but so it is that some amongst us have revivd againe the Iewish Sabbath though not the day it selfe yet the name and thing Teaching that the Commandement of sanctifying every seventh day as in the Mosaicall Decalogue is naturall morall and perpetuall that whereas all things else in the Iewish Church were so changed that they were cleane taken away this day meaning the Sabbath was so changed that it still remaineth and lastly that the Sabbath was not any of those ceremonies which were justly abrogated at Christs comming All which positions are condemned for contrary to the Articles of the Church of England as in a Comment on those Articles perused and by the lawfull authority of the Church allowed to bee publike is most cleere and manifest Which Doctrinals though dangerous in themselves and different from the judgement of the ancient Fathers and of the greatest Clerks of the latter times are not yet halfe so desperate as that which followeth thereupon in point of practise For these positions granted and entertained as orthodox what can we else expect but such strange paradoxes as in consideration of the premises have beene delivered from some Pulpits in this Kingdome As viz. That to doe any servile worke or businesse on the Lords day is as great a sinne as to kill a man or commit adultery that to throw a Bowle to make a Feast or dresse a wedding dinner on the Lords day is as great a sinne as for a man to take a knife and cuts his childes throat that to ring more Bells than one on the Lords day is as great a sinne as to commit murder The Author which reports them all was present when the broacher of the last position was convented for it And I beleeve him in the rest The rather since I have heard it preached in London that the Law of Moses whereby death temporall was appointed for the Sabbath-breaker was yet in force and that who ever did the workes of his ordinary calling on the Sabbath day was to dye therefore And I know also that in a Towne of my acquaintance the Preachers there had brought the people to that passe that neither baked nor rost-meat was to bee found in all the Parish for a Sundayes dinner throughout the yeere These are the ordinary fruits of such dangerous Doctrines and against these and such as these our Author in this following Treatise doth addresse himselfe accusing them that entertaine the former Doctrinalls everywhere of no lesse than Iudaisme and pressing them with that of Austin that they who literally understand the fourth Commandement doe not yet savour of the Spirit Section the third This when I had considered when I had seriously observed how much these fancies were repugnant both to the tendries of this Church and judgements of all kinde of Writers and how unsafe to be admitted I thought I could not goe about a better worke than to exhibite to the view of my deare Countrymen this following Treatise delivered first and after published by the Author in another Language The rather since of late the clamour is encreased and that there is not any thing now more frequent in some Zelots mouthes to use the Doctors words than that the Lords day is with us licentiously yea sacrilegiously prophaned Section the first To satisfie whose scruples and give content unto their mindes I doubt not but this following Discourse will be sufficient which for that cause I have translated faithfully and with as good proprietie as I could not swerving any where from the sence and as little as I could from the phrase and letter Gratum opus Agricolis a Worke as I conceive it not unsutable to the present times wherein besides those peccant fancies before remembred some have so farre proceeded as not alone to make the Lords day subject to the Iewish rigours but to bring in againe the Iewish Sabbath and abrogate the Lords day altogether I will no longer detaine the Reader from the benefit hee shall reape hereby Onely I will crave leave for his greater benefit to repeat the summe thereof which is briefely this First that the Sabbath was not instituted in the first Creation of the World nor ever kept by any of the Ancient Patriarkes who lived before the Law of Moses therefore no Morall and perpetuall Precept as the others are Sect. 2. Secondly that the sanctifying of one day in seven is Ceremoniall onely and obliged the Iewes not Morall to oblige us Christians to the like observance Sect. 3. 4. Thirdly that the Lords day is founded onely on the authoritie of the Church guided therein by
the practice of the Apostles not on the fourth Commandement which he calls a scandalous Doctrine Sect. 7. nor any other expresse authoritie in holy Scripture Sect. 6. 7. Then fourthly that the Church hath still authoritie to change the day though such authoritie be not fit to be put in practise Sect. 7. Fifthly that in the celebration of it there is no such cessation from the workes of labour required from us as was exacted of the Iewes but that we lawfully may dresse Meat proportionable unto every mans estate and doe such other things as be no hinderance to the publike Service appointed for the day Sect. 8. Sixtly that on the Lords day all Recreations whatsoever are to be allowed which honestly may refresh the spirits and encrease mutuall love and neighbourhood amongst us and that the names whereby the Iewes did use to call their Festivals whereof the Sabbath was the chiefe were borrowed from an Hebrew word which signifieth to dance and to be merry or make glad the countenance If so if all such Recreations as encrease good neighbourhood then Wakes and Feasts and other Meetings of that nature If such as honestly may refresh the spirits then Dancing Shooting Wrastling and all other Pastimes not by Law prohibited which either exercise the body or revive the minds And lastly that it appertaines to the Christian Magistrate to order and appoint what Pastimes are to be permitted and what are not obedience unto whose commands is better farre than sacrifice to any of the Idols of our owne inventions not unto every private person or as the Doctors owne words are not unto every mans rash zeale who out of a Schismaticall Stoicisme debarring men from lawfull Pastimes doth incline to Iudaisme Sect. 8. Adde for the close of all how doubtingly our Author speakes of the name of Sabbath which now is growne so rife amongst us Sect. 8. Concerning which take here that notable Dilemma of Iohn Barklay the better to incounter those who stil retaine the name and impose the rigour Cur perro illum diem plerique Sectariorum Sabbatum appellaetis c. What is the cause saith hee that many of our Sectaries call this day the Sabbath If they observe it as a Sabbath they must observe it because God rested on that day and then they ought to keepe that day whereon God rested and not the first as now they doe whereon the Lord began his labours If they observe it as the day of our Saviours resurrection why doe they call it still the Sabbath seeing especially that Christ did not altogether rest that day but valiantly overcame the powers of death This is the summe of all and this is all I have to say unto thee Good Christian Reader in this present businesse God give thee a right understanding in all things and a good will to doe thereafter THE DOCTRINE OF THE SABBATH OR A Speech delivered in the Act at OXON at the proceeding Doctors Of CHRIST GREENE IO. TOLSON THO. IACKSON THO. BINSON IO. HARRIS In the yeere of CHRIST 1622. touching the Sabbath LEVIT 9.30 Yee shall keepe my Sabbath and reverence my Sanctuarie I am the Lord. OF THE SABBATH SECT I. MY annuall taske learned and courteous Auditors is as you see returned againe whereto being bound as I may say like Titius unto Caucasus I must of necessitie expose my selfe to so many Vultures Divinitie tossed with so many stormes and by her owne unworthily handled hath not which was much feared as yet miscarried Behold I and the sonnes which God hath given mee And though shee doe not glory as before shee hath done of a numerous issue yet shee is comforted with these few whose modestie doth promise to supply that want and hide her nakednesse It is my Office as you know according to the custome of this place honestly to dismisse them hence being now furnished and provided after all their labours And being it is the seventh yeere since I first attained unto this place and that there want not some litigious differences about the Sabbath which have of late disturbed the quiet of the Church I hope it will not seeme unseasonable Fathers and Brethren to speake unto you somewhat of this argument and therein rather to explode their errors who either seeme to tend on the one side to Atheisme or on the other side to Iudaisme than any way to brand their persons And that our following discourse may issue from the purer Fountaine we will derive it from the 19. of Levit. v. 30. which doubtlesse for the greater certaintie thereof is againe repeated cap. 26. v. 2. Yee shall keepe my Sabbaths Now for the first word Sabbath the learned in the Hebrew Language derive it not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being interpreted is Seven but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to cease leave off or rest from labour and seemes to have affinitie with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set downe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adore and praise all which doe intimate unto us as well the use of the Sabbath as the duties also of all those who are bound to keepe it It is not my intent to lay before you such further Etymologies as either are afforded us from Plutarch and the rest of Greece who fetch it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to triumph dance or make glad the countenance or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sirname of Bacchus or at the least some sonne of his in Coelius Rhodiginus whence Bacchus Priests are frequently called Sabbi Moenades or Saliares in ancient Authors nor from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Spleene from the distempers of the which as Giraldus thinkes the Iewes though very much thereunto inclined were that day released nor last of all from any foule disease in the privie parts by the Aegyptians called Sabba which Fl. Iosephus worthily derides in his second booke against Appion It is well knowne from what corrupt Channell these derivations have beene drawne by the elder Iewes who by their Bacchanalian Rites gave the World just occasion to suspect that they did consecrate their Sabbath unto Revels rather than Gods service As for these Sabbaths they either were the Weekely Sabbaths or those which in the Scripture are called Sabbaths of yeeres and these againe either each seventh yeere in the which the Earth lay fallow or every fiftieth yeere called otherwise the Yeere of Iubile wherein each man returned againe to his owne Possession and Inheritance as the Law appointed There were at least five other meanings of this word in holy Scripture of which consult Hospinian in his booke de festis Iudaeorum But for the Weekely Sabbath mentioned in the Decalogue being it is become to many a Rocke of offence it will not happily be unwelcome to the wavering mind so to determine of the Point that they may have something whereupon to fasten There is not any thing now more frequent in some Zelots
mouthes than that the Lords day is with us licentiously prophaned the fourth Commandement produced and expounded literally as if it did as much oblige us Christians as once the Iewes And to this purpose all such Texts of the Old Testament which seeme to presse the rigorous keeping of that day are alledged at once and thereupon some men most superstitiously perswaded neither to kindle fire in the Winter time wherewith to warme themselves or to dresse Meat for sustentation of the poore or such as these which trench not more upon the bounds of Christian libertie than they doe breake the bonds of Christian charitie Not so much therefore to abate their zeale but if it may be done to direct it rather I shall in briefe and as the time will give me leave handle especially these three things about the Sabbath First the Institution secondly the Alteration of it and thirdly the Celebration of the same that these my Sonnes together with the rest may know the better how carefully they are to walke in this doubtfull Point neyther diverting on the left hand with the prophaner sort of people nor madly wandering on the right with braine-sicke persons SECT II. And first the Institution of the Sabbath is generally referred to God by all who are instructed by the Word of God that hee created all things and hath since governed the same But touching the originall of this Institution and promulgation of the same it is not yet agreed upon amongst the Learned Some fetch the originall thereof from the beginning of the World when God first blessed the seventh day and sanctified it Whence well this question may be raysed Whether before the publishing of Moses Law the Sabbath was to be observed by the Law of Nature They which are commonly more apt to say any thing than able afterwards to prove it maintaine affirmatively that it was For what say they Is it not all one to blesse and sanctifie the seventh day in the beginning of the World as to impose it then on the posteritie of Adam to be blest and sanctified If all the rest of the Commandements flow from the Principles of Nature how is this excluded Can wee conceive that this onely Ceremoniall Law crept in wee know not how amongst the Morals Or that the Prophet Moses would have used such care in ordering the Decalogue onely to bring the Church into greater troubles Adde hereunto that Torniellus thinkes it hardly credible that Enosh should apart himselfe from the sonnes of Cain to call upon the name of the Lord without some certaine and appointed time for that performance Nor were the frequent Sacrifices as Calvin thinks performed by Abraham and the other Patriarkes without relation to this day Tell mee say they who can Wherefore before the publication of the Law of Moses there fell no Mannah on the seventh day Had not the Sabbath according to Gods first example beene kept continually from the foundations of the World These are indeed such arguments as make a faire flourish but conclude nothing Tertullian a most ancient Writer maintaines the contrarie Doceant ADAM Sabbatizasse aut ABEL hostiam Deo sanctam offerentem c. Let them sayth hee in a particular Tract against the Iewes assure mee if they can that ADAM ever kept the Sabbath or ABEL when hee offered unto God his accepted Sacrifice had regard thereof or that NOAH kept the same when hee was busied in preparing of the Arke against the Deluge or finally that ABRAHAM in offering his sonne ISAAC or that MELCHISEDEC in execution of his Priesthood tooke notice of it So hee Besides Eusebius doth by this argument maintaine the ancient Patriarkes to have beene Christians as wee are in very truth though not in name because that neyther they nor wee observed the Sabbath of the Iewes Hist. lib. 1. cap. 4. And thereupon it is affirmed by Iustin Martyr in his Dialogue with Trypho and Bede in his Hexameron that many of those former times were renowned for sanctitie which neither kept the Sabbath or were circumcised Which also is expressely held by Abulensis It is true that Torniellus doth collect from these words of IOB Where wast thou when I layed the foundations of the Earth when the morning Starres sung together and all the sonnes of God shouted for joy IOB 38.4 7. that in the accomplishment of the Creation the Angels did observe the Sabbath But then hee addes that the observance of it heere upon the Earth was not till many Ages after It is true that Calvin hath affirmed that it may probably be conjectured that the sanctification of the Sabbath was before the Law But many of our later Writers are not therewith satisfied and therefore it concernes them who maintaine the Affirmative to make it good by Texts of Scripture SECT III. For what weake proofes are they which before were urged God blessed the seventh day and sanctified it therefore hee then commanded it to be kept holy by his people Moses as Abulensis hath it spake this by way of anticipation rather to shew the equitie of the Commandement than the originall Enosh might call upon the Lord and Abraham offer sacrifice without relation to a set and appointed time oftner and seldomer as they had occasion And as for the not falling of the Mannah on the Sabbath day this rather was a preparation to the Commandement than any promulgation of it For put the case that Iacob on the Sabbath had neglected Labans Flocks and that the Israelites under Pharaoh had not made up their tale of Bricks neyther had hee escaped a chiding nor they the insolent furie of their Task-masters And now according to the Principles of these Sabbatarians what would you counsaile them to doe Did they observe the Sabbath They were sure of punishment from man Did they neglect it They were sure of vengeance from the Lord. Vnto such straits are they reduced who would impose the Sabbath as a perpetuall Law of Nature upon the consciences of their poore brethren Some men perhaps will say that as the Fathers before Moses had Gods Word amongst them although not written and that it was committed unto writing when as their severall Families were growne into a Nationall and a setled Church even so the Sabbath had a voluntarie observation from the first Benediction of the same in private houses which after when the Church was growne and released from bondage was imposed thereon as a Commandement Suppose it so Yet still the observation of it is founded on the fourth Commandement which whether it bee Naturall and Morall or else Ceremoniall wee must consider more distinctly For that a meere and perishing Ceremonie should equally be ranked amongst Morall duties which are alwayes binding seemes at the first sight not to stand with reason Therefore it is resolved on by the wiser sort that there is in the fourth Commandement something Morall and some things Ceremoniall the circumstances Ceremoniall but the
substance Morall It is as Abulensis hath it a Dictate of the Law of Nature that some set time bee put apart for Gods holy worship but it is Ceremoniall and Legall that this worship should bee restrained eyther to one day of seven or the seventh day precisely from the Worlds Creation A time of Rest is therefore Morall but the set time thereof is Ceremoniall Which is confessed by those who have stood most on this Commandement and urged it even unto a probable suspition of Iudaisme Aquinas also so resolves it and which is seldome seene in other cases the Schooleman of what Sect soever say the same Whereby wee may perceive in what respects the Fathers have sometimes pronounced it to be a Ceremonie and a Shadow and a Figure onely Three things hath Calvin noted in it of perpetuall observation first Rest from labour at some certaine and appointed time that God the better may worke in us secondly holding of publike meetings and assemblies for the exercise of religious duties thirdly the ease and recreation both of our Servants and our Cattell which otherwise would be tyred with continuall labour And three things also are alledged by Abulensis to prove it an unstable and an alterable Ceremonie First the determining of the day to bee one of seven or the seventh day precisely from the Worlds Creation next the commencement and continuance thereof from Evening unto Evening and lastly the precise and rigid keeping of it in not kindling fires and such like Which howsoever they bee true and distinctly shew what still pertaines to us in sanctifying the Lords day aright and what is abrogated by Christs comming Yet since the Word affords them not they rather seeme to set downe somewhat of their owne than produce any thing from Scripture For granting all that hath beene said yet I will looke upon the Text apart and aske precisely what it commands us First there presents it selfe in the very front the sanctifying of the Sabbath What Sabbath The seventh day How reckoned From the first of the Creation But this falls just upon the day of the Iewish Sabbath And so to urge this Commandement for keeping of the Lords day is to bring in Iudaisme Whence truely said Saint AVSTIN Quisquis diem illum observat sicut litera sonat carnaliter sapit Hee that observes that day according to the literall sence is but carnally wise They therefore are but idly busied who would so farre enlarge the Sabbath or seventh day in this Commandement as to include the Lords day in it or so to order their account as that the Sabbath of the Iewes should fall iumpe with ours As if there were an end of Christian Congregations in case they were not borrowed from the Iewish Synagogue or that the institution of the Lords day were of no effect were it not strengthened and supported by the fourth Commandement Calvin is very round with the like false-teachers Such men sayth hee as idly thinke the observation of one day in seven to be the Morall part of the fourth Commandement what doe they else but change the day as in dishonour of the Iewes retaining in their mindes the former sanctitie thereof And thereunto hee addes And certainely wee see what dangerous effects they have produced from such a Doctrine those which adhere to their instructions having exceedingly out-gone the Iewes in their grosse and carnall superstitions about the Sabbath But this the changing of the Sabbath to the Lords day which is next in order to be handled will more clearely manifest SECT IV. Thus have wee found the institution of the Iewish Sabbath in the fourth Commandement confirmed by the example of God himselfe and wee have also noted what is to bee retained therein as Morall it now remaineth to see what there is in it Ceremoniall and how abrogated For if this bee not made apparant and by evident proofes the Conscience would bee wavering and relapse at last to Iudaisme For who almost would not thus reason with himselfe I see a Precept ranked amongst other Morall Precepts which doth command mee to observe the seventh day precisely from the first Creation and since the others are in force why is not this It neyther fits the Church nor mee to repeale the Law of God at our discretions but rather to obey his pleasure What then advise wee to bee done Not as some doe who urge the words of this Commandement so farre till they draw blood instead of comfort Our Saviour best resolves this doubt saying The Sabbath was made for man and not man for the Sabbath and that the Sonne of man was Lord of the Sabbath and therefore had authoritie to change it for mans greater profit as the Glosse notes it out of Bede But heere it is objected That Christ came into the World not to destroy the Law but to fulfill it To which wee say with the Apostle Doe wee destroy the Law by Faith God forbid wee confirme it rather Christ then hath put away the shadow but retained the light and spreads it wider than before shewing thereby the excellent harmonie betweene the Gospel and the Law Saint PAVL Rom. 14. and Gal. 4. doth generally taxe the Iewish observation of dayes and times particularly hee sheweth us that the Sabbath is abrogated Coloss. the second Let no man judge you sayth hee in meates and drinkes or in respect of an holy day or of the Sabbath which were the shadow of things to come but the body is of CHRIST Let no man judge you i. e. Let none condemne you if you keepe them not because those shadowes altogether vanished at the rising of the Sunne of Righteousnesse As therefore Nature requires Meates and Drinkes but for the choyse thereof wee are left free to Christian libertie So Reason tells us that there must be some certaine time appointed for Gods publike service though from the bondage and necessitie of the Iewish Sabbath wee are delivered by the Gospel Since then wee see the abrogation of the Iewish Sabbath let us consider by what right the Lords day hath succeeded in the place thereof Wherein I must of force passe over many things which are at large discussed by others For to what purpose should I fall upon the Anabaptist the Familist and Swencfeldian who making all dayes equall and equally to be regarded instead of Christian libertie would bring into the Church an Heathenish licentiousnesse Or else exclaime against the Sabbatarians of this Age who by their Sabbath-speculations would bring all to Iudaisme Iosephus tells us of a River in the Land of Palestine that is called Sabbaticus which being drie sixe dayes doth on the seventh fill up his Channell and runne very swiftly Contrarie Plinie that it runnes swiftly all the sixe dayes and is drie onely on the seventh Baronius takes Iosephus part The Rabbins who would prove from hence their Sabbath take part with Plinie Plainely Baronius was deceived as Casaubon hath truly
noted by a corrupt Copie of Iosephus But howsoever for the Rabbins they are thus silenced by Galatinus Si fluvius ille dum erat c. In case sayth hee that River whiles it was in being was a good argument that the Iewish Sabbath was to be observed now since there is no such River extant it is a better argument that their Sabbath is not any where to be regarded Our fanatick and peevish spirits it were best to send to make enquirie for this River while in meane time wee doe unfold and for as much as in us is compose the Differences which have beene raysed in this Point amongst wiser heads SECT V. They then which are perswaded that the Lords day succeedes in place of the Iewish Sabbath affirme it eyther as established by the Law of God and of Divine authoritie or introduced by Ecclesiasticall constitution They which pretend the first eyther derive their arguments more weakely from the Old Testament or else more warily from the New And from the Old Testament they produce two arguments one borrowed from the sanctification of the seventh day in the first Creation of the World the other from the institution of the Sabbath in the fourth Commandement Of those which build upon the constitution of the Church some doe affirme it absolutely as doe the Papists and Arminians as may bee made apparant out of the Iesuites Canonists and Schoole-men and the Confession of the Remonstrants To whom adde Brentius on Levit. 23. Chemnitius in his Common Places and of our owne Writers not a few Others so fortifie and corroborate this Constitution Ecclesiasticall as if the Church did onely publish and continue that which by the Apostles was first ordered But as it seemeth to mee these Differences are of no great moment save that the first Opinion inclines too much to Iudaisme and doth too much oppugne whether more impudently or more ignorantly that I cannot say the received Opinion of Divines For who knowes not that common Principle of the Schoole-men out of the seventh unto the Hebrewes The Priesthood being changed there is made of necessitie a change also of the Law Whence they conclude that at this day the Morall Law bindeth not as it was published and proclaimed by Moses but as at first it appertained no lesse unto the Gentiles than the Iewes and afterwards was explaned and confirmed by Christ in his holy Gospel Zanchius doth strongly prove the same amongst other things out of this Commandement about the Sabbath Si Decalogus quatenus per MOSEN traditus fuit Israelitis ad gentes quoque pertineret c. If the Commandements sayth hee as they were given by MOSES unto the Israelites appertained also to the Gentiles the Gentiles had beene bound by this Commandement to sanctifie the Sabbath with as much strictnesse as the Iewes But since it is most evident that the Gentiles never were obliged to keepe that day holy it plainely followeth that they neyther were nor could be bound to keepe the rest of the Commandements as published and proclaimed by MOSES unto them of Israel Nor doe these hot-spurres well observe how they intangle themselves by borrowing the authoritie of the Lords day from the Law of Moses For if they ground themselves upon that Commandement Why keepe they not that day precisely which the Text commandeth By what authoritie have they substituted the first day of the Weeke for the seventh day exactly from the Worlds Creation What dispensation have they got to kindle fire to dresse and make readie Meat which was prohibited the Iewes by the same Commandement In case they bee ashamed of these and such like beggerly elements and tell us that the Morall duties of the day are onely now to bee observed not to say any thing of a distinction so infirme and which the Text affordeth not they desert their Station and will they nill they ioyne with them who letting passe the veile of MOSES seeke for the originall of the Lords day in the Sunne-shine onely of the Gospel SECT VI. For those that make their boast that they have found the institution of the Lords day in the New Testament expressely let them shew the place Our Saviour oftentimes disputed with the Pharises about their superstitious observation of the Sabbath day and many times explaned the meaning of that Commandement But where is any the least suspition of the abrogation of it Where any mention that the Lords day was instituted in the place thereof Well Christ ascended up on high and left behind him his Apostles to preach the Gospel And what did they Did they not keepe the Iewish Sabbath without noyse or scruple And gladly teach the people congregated on the Sabbath dayes Nay more than this Did not the Primitive Church designe as well the Sabbath as the Lords day unto sacred Meetings These things are so notorious that they need no proofe The Papists hereupon inferre that the Lords day is not of any Divine Institution but grounded onely on the Constitution of the Church A Civill Ordinance sayth Brentius not a Commandement of the Gospel And the Remonstrants have declared in their late Confession That by our Lord CHRIST IESVS all difference of dayes was wholly abrogated in the New Testament All which accord exactly with that generall Maxime which in this very Argument is layd downe by Suarez and by him borrowed from the Schooles In Lege nova non sunt data specialia Praecepta Divina de accidentalibus observantiis That in the New Testament there were given no speciall Precepts or Directions touching accidentall Duties Yet notwithstanding this even in the Church of Rome Anchoranus Panormitan Angelus and Sylvester have stoutly set themselves against these luke-warme Advocates in affirmation of the Divine authoritie of the Lords day For as it rightly is observed by the defenders of the fourth Opinion it seemed a dangerous thing to the whole Fabricke of Religion should humane Ordinances limit the necessitie of Gods holy worship Or that the Church should not assemble but at the pleasure of the Clergie and they perhaps not well at one amongst themselves For what would men busied about their Farmes their Yoakes of Oxen and Domesticke troubles as the invited Guests in the holy Gospel would they not easily set at naught an humane Ordinance Would not prophane men easily dispense with their absenting of themselves from Prayers and Preaching and give themselves free leave of doing or neglecting any thing were there not something found in Scripture which more than any humane Ordinance or Institution should binde the Conscience Well therefore and with good advice the Acts and practice of the Apostles hath beene also pressed besides the constant and continuall tradition of the Church That so it may appeare that in a thing of such great moment the Church did nothing without warrant from those blessed spirits Three Texts there are which are most commonly produced in full
proofe thereof First Acts 20.7 Vpon the first day of the Weeke when the Disciples came together to breake Bread PAVL preached unto them readie to depart upon the Morning and continued his Speech till Midnight Why is it sayd expressely That the Disciples came together to heare the Word preached and receive the Sacraments rather on this day than another rather than on the Iewish Sabbath were it not then a custome to celebrate on that day their publike Meetings the Sabbath of the Iewes beginning by degrees to vanish The Fathers and all Interpreters almost doe so conceive it Though I confesse that from a casuall fact I see not how a solemne institution may bee justly grounded Nor may wee argue in this manner The Disciples met that day together therefore they gave commandement that on that day the Church should alwayes bee assembled for Gods publike worship Who markes not heere a great and notable incoherence Looke therefore next upon the first to the Corinthians cap. 16. vers 2. where wee seeme to have a Commandement Let every man sayth the Apostle upon the first day of the Weeke lay by him in store What Collections for the Saints And why Because hee had so ordered it in the Churches of Galatia Heere then wee have an Ordinance set downe by the Apostle to bee observed in the Church But what is that hee ordereth Not that the first day should bee set apart for the Lords service but that upon the first day of the Weeke they make Collections for the Saints The third and last is Revel 1. and 10. I was sayth the Evangelist in the Spirit on the Lords day And what day is that Had hee meant onely the Iewish Sabbath doubtlesse hee would have called it so If any other of the Weeke not eminent above the rest the title had beene needlesse and ambiguous and rather had obscured than explaned his meaning What therefore rests but that comparing this place with the former two Interpreters both new and old conclude together that here the Apostle meant the first day of the Weeke whereupon Christ rose and the Disciples came together for the discharge of holy duties and Paul commanded that Collections should bee made as was the custome afterwards in the Primitive Church according unto Iustin Martyr who lived verie neere the Apostles times The alteration of the name doth intimate that the Sabbath was also altered not in relation to Gods worship but the appointment of the time SECT VII What then Shall wee affirme That the Lords day is founded on Divine authoritie For my part without prejudice unto any mans Opinion I assent unto it however that the Arguments like mee not whereby the Opinion is supported This inference first offends mee That in the Cradle of the World God blessed the seventh day and sanctified it therefore all men are bound to sanctifie it by the Law of Nature since I both doubt whether the Patriarkes did observe it before Moses time and have learnt also that the Law of Nature is immutable Next this distasts mee That they would have the spending of one day in seven on Gods holy worship to bee perpetuall and Morall As congruous or convenient all men admit it but cannot see so easily that it should bee Morall and perpetuall Nor is it thirdly without scandall that the fourth Commandement should bee so commonly produced to iustifie our keeping of the Lords day by the Text thereof If they required no more but the analogie the equitie or the reason of that Commandement wee would not sticke to yeeld unto it But whiles they stand too close to the very letter they may perhaps bee iustly charged with Iudaisme Fourthly as little like I them who promise much in proofe hereof out of the New Testament which the Text affordeth not For where is any expresse institution of the Lords day in any one of the Apostles or Evangelists Yea or what Text is there whence it may necessarily bee collected in case wee meete an Adversarie who must bee dealt withall exactly and will not easily assent but to solide Arguments Nor lastly am I satisfied with the bare Ordinance of the Church which with the same facilitie may bee broke as it was enacted Which absolutely to affirme of the Lords day were too unadvised Therefore amongst so doth distinguish with us of Divine authoritie strictly and largely taken that so not that alone which is found in Scripture may properly be said to have Divine authoritie but whatsoever by good consequence may bee drawne from thence eyther in reference to the institution or some example of it or at least some analogie thereunto And whereas Calvin Bullinger Bucerus Brentius Chemnitius Vrsine and others of the Reformed Churches affirme That still the Church hath power to change the Lords day to some other Suarez doth thus distinguish in it That it is absolutely alterable but not practically that is as I conceive it That such a Power is absolutely in the Church though not convenient now to bee put in practise The reasons of it two First because instituted as generally the Fathers grant in memorie of our Redemption made perfect on that day by our Saviours resurrection Next because not depending barely upon a Civill or Ecclesiasticall Ordinance but on the practice and expresse tradition of the Apostles who questionlesse were ledde into all truth by the Holy Ghost Which beeing so if any waywardly shall oppose us as if they would compose some Sabbaticall Idoll out of an equall mixture of Law and Gospel they may bee very fitly likened to the Iew of Tewksburie mentioned in our Common Annals who on a Saturday fell by chance into a Priviâ— and would not then permit himselfe to bee taken out because it was the Iewish Sabbath nor could bee suffered to bee taken thence the next day following because the Lords day celebrated by the Christians And so betwixt both dayes hee died most miserably that understood not rightly the celebration and true use of eyther Of which the celebration of this day I am next to speake SECT VIII Prayse waiteth for thee O Lord in Sion and unto thee shall the Vow be performed O thou that hearest prayer unto thee shall all flesh come The life of Pietie and Religion is Gods publike worship the soule of publike worship is the due performance of the same They which esteeme not this as they ought to doe whether prophane carnall or schismaticall persons doe not alone as much as in them is teare the Church in pieces which is the seamelesse Coat of CHRIST but doe renounce the Heritage bought for us at so great a price and offered to us with so great mercie Hee that endevours to pursue the severall by-wayes and dissonant clamours of particular men in this present Argument entreth into a most inextricable Labyrinth But generally those things which others have propounded in some obscuritie may bee reduced most fitly unto these two heads First that wee marke distinctly in the
celebration of this day what speciall duties are commanded and next what offices are permitted To the discoverie whereof these words Our God our neighbours and our selves like a Mercuriall finger will direct our journey amidst the severall turnings of this present World These three are principally aymed at in those pious duties which on this day have beene commended to us or rather imposed on us by the Acts and practice of the Apostles First the Disciples came together to breake Bread and heare the Word Which without solemne and preparatorie Prayers were a faint devotion Acts 20. This is the honour due to God Collections secondly are appointed 1. Corinth 16. This is in reference to our neighbour And last of all Saint IOHN was in the Spirit on the Lords day Revel 1. This in relation to our selves That so our pious contemplations borne by the wings of the Spirit may ascend on high even to those Hills from whence commeth our salvation Therefore upon this day Gods people are to meet in the Congregation to celebrate Divine Service and to heare the Word Almes to bee given and godly Meditations to bee cherished with our best endevours From whence ariseth that as an Accessorie in the Gospel which was a Principall in the Law of MOSES Rest from servile workes and from the ordinarie workes of our Vocation For since there is not extant eyther Commandement or example in the Gospel which can affixe the Rest of the Iewish Sabbath to the Lords day now celebrated and that our Christian libertie will not away with that severe and Ceremoniall kind of Rest which was then in use wee onely are so farre to abstaine from Worke as it is an impediment to the performance of such duties as are then commanded Saint Hierome on the eighteenth of the Acts affirmeth That Saint Paul when hee had none to whom to preach in the Congregation did on the Lords day use the Workes of his Occupation and CHRIST did many things as of set purpose on the Sabbath so hath Chemnitius rightly noted to manifest that the Legall Sabbath was expiring and to demonstrate the true use of the Christian Sabbath if at the least the name of Sabbath may be used amongst us which some distast To end in briefe those things are all commanded which doe advance GODS publike Service and those permitted which are no hinderance thereunto Of this sort specially are the workes of necessitie as to dresse Meat to draw the Oxe out of the Ditch to leade our Cattell unto Water to quench a dangerous Fire and such as these Then workes of Charitie First in relation to our selves and heere wee are permitted Recreations of what sort soever which serve lawfully to refresh our spirits and nourish mutuall neighbourhood amongst us Next in relation unto others and heere no labour how troublesome soever is to bee refused which may accommodate our neighbour and cannot fitly bee deferred Where wee must alwayes keepe this Rule That this our Christian libertie bee void of scandall I meane of scandall justly given and not vainely caught at That wee pretend not Charitie to absent our selves from religious duties when eyther covetousnesse or loathing or neglect of GODS holy Ordinances are under-hand the principall motives Foure properties there are as one rightly noteth of all solemne Festivals Sanctitie Rest from labour Cheerefulnesse and Liberalitie Which verie things the Ancients by those names whereby they did expresse their Festivals doe seeme to intimate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to meete or to bee assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce to dance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to restraine from workes that are an hinderance And so amongst the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an Assembly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes Expences From whence their solemne Festivals were so entituled And unto all these whether Recreations or Entertainments Feastings and other indifferent Customes it onely appertaineth to the Religious Magistrate to prescribe bounds and limits Not to the rash zeale of every one which out of a Schismaticall Stoicisme not suffering people eyther to use a Fanne or to kill a Flea relapse to Iudaisme nor on the other side to every prodigall and debauched Companion who joynes himselfe unto Belphegor and eates the Sacrifices of the dead FINIS Cap. 15.5 Gal. 4.10.11 Cap. 2.16.17 Sect. 4. See Austin de hâ—resâ—b Epiphanius Sect. 2. Epist. 3. l. 21. In Rog. Hoveden Anno. 1201. Anno. 1200. Institut l. 2. cap. 8. Sect. 33. Ib. Sect. 34. Paraen lib. 1. cap. vlt. Institut l. 3. Cap. 8. Sect. 34. Gen. 3. Sect. 3. 7. Gomaâ— desensio sentent c. 10. Investig Sabb. cap. 4. Cap. 10. Cap. 3. Anno 5. and 6. of Edward 6. cap. 3. Heylius Geogr. in France Rogerâ— on the Articleâ— Art 7. Id. in the Preface to the Articles Paraen l. 1. cap. vlt. Hebr. â— Sâ—mpos l. 4. sub finem Lib. 7. cap. 15. De annis mensibus Levit. â—5 Cap. 3. Azor. Instit. Moral part 2. q. 3. Hospin de Fest. Ethn. Iud. l. 3. cap. 3. Annal. sacri ad diem 7. In Exod. ad Praecept 4. V. Damasc fid O. th l. 4. c. 24. Irenaeum l. 4 30. In Gen. 2. q. 4. Ad dâ—em 7. sect 2. In Exod. 〈◊〉 Praecept 4. In Gen. cap. 2. q. 4. Calv. Instit. l. 2. cap. 8. Zouch Tom. 4. l. 1. cap. 15. In Exod. 20. q. 11. â— 2. q. 122. art 4. Institut lib. 2. cap. 8. sect 28. Vbi suprâ— Instit. l. 1. cap. 8. sect 34. Marc. 2.27 Matth. 5. De bello Iudaic. l. 7. cap. 24. Natur. Hist. l. 31. cap. 2. Anno 31. n. 38. Exerâ— 15. sect 20. Lib. 1. cap. 9. Bellar. de cult Sanct. l. 3 c. 11. Estius in 3. Sent. d. 37. sect 13. Vers. 12. Tom. 4. l. 1. c. 11. Exod. 16.35 Matth. 12. Mark 2. Luke 6. Ioh. 5. Acts 13.17.18 cap. Hosp. de sest Christ. c. 9. Montholon prompt in Sabbat De Relig. l. 2. cap. 1. Azor. Institut Mor. part 2. c. 2. Zanch. tom 4. l. 1. c 19. Foxe Stowe in vita Henr. 3. Psal. 65. In loc Com. Perk. in Case of Consc. l. 2. c. 16. Rob. Loâ—uâ— in â—ffig Sabbat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉