rest from looking after their daily bread But what need Philo be produced when wee have such an ample testimony from the word it selfe For it is manifest in the story that when the people on the sixt day had gathered twice as much Mannah as they used to doe Exod. 16. 5. according as the Lord had directed by his servant Moses they understood not what they did Vers. 22. at least why they did it The Rulers of the Congregation as the Text informes us came and told Moses of it and he as God before had taught him acquainted them Vers. 23. that on the morrow should be the rest of the holy Sabbath unto the Lord and that they were to keepe the over-plus untill the morning Nay so farre were the people from knowing any thing of the Sabbath or of Gods rest upon that day that though the Prophet had thus preached unto them of a Sabbaths rest the people gave small credit to him For it is said that some of the people went out to gather on the seventh day Vers. 27. which was the seventh day after or the second Sabbath as some think notwithstanding all that had been spoken and that the Mannah stanke not as on other dayes So that this resting of the people was the first sanctifying of the Sabbath mentioned in the Scriptures and Gods great care to make provision for his people on the day before the blessing he bestowed upon it And this is that which Solomon Iarehi tels us as before we noted Benedixit eâ— i.e. in Mannaâ— quia omnibus diebus septimanae descendit Omâ—r pro singuliâ— Câ— 1. n. 2. sexto paniâ— duplex sanctificavit eum i.e. in Mannah quia non descendit omnino Nay generally the Hebrew Doctours doe affirme the same assuring us that the Commandement of the Sabbath is the foundation and ground of all the rest De â—est Iudâ—or c. 3. as being given before them all at the fall of Mannah Vndâ— dicunt Hebraei sabbatum fundamentum esse aliorum praeceptorum quod ante alia praecepta hoc datum sit quando Mannah accâ—perunt So Hospiniaâ— tels us Therefore the Sabbath was not given before in their own confession This hapned on the two and twentieth day of the second moneth after their comming out of Egypt and of the Worldâ— Creation Anno 2044. the people being then in the Wildernesse of Sin which was their seventh station 2 The seventh day after being the nine and twentieth of the second moneth is thought by some I know not upon what authority to bee that day whereon some of the people distrusting all that Moses said went out to gather Mannah as on other dayes Num. 33. but whether they were then in the Wildernesse of Sin or were incamped in Dophkath Alush or Rephidim which were their next removes that the Scriptures say not Most likely that they were in the last station considering the great businesses there performed the fight with Amalek and the new ordering of the Government by Iethroes counsaile and that upon the third day of the third moneth which was Thursday following they were advanced so farre as to the Wildeâ—nesse of Sinai I say the third day of the third moneth For where the Text hath it Exod. 19. 1. In the third moneth when the children of Israel were gone forth out of Egypt the same day came they into the wildernesse of Sinai by the same â— is meant the same day of the moneth which was the third day being Thursday after our Accompt Exod. 19. v. 3. 10 11. The morrow after went Moses up unto the Lord and had commandement from him to sanctifie the people that day and to morrow and to make them ready against the third day God meaning on that day to come downe in the eyes of all the people in Mount Sinai and to make knowne his will unto them That day being come Vers. 17. which was the Saturday or Sabbath the people were brought out of the Campe to meet with God and placed by Moses at the nether part of the Mountaine Moses ascending first to God and descending after to the people to charge them that they did not passe their bounds before appointed It seemes the Sabbaths rest was not so established Vers. 21. but that the people had been likely to take the pains to climbe the Mountain and to behold the wonders which were done upon it had they not had a speciall charge unto the contrary Things ordered thus it pleased the Lord to publish and proclaime his Law unto the peoplâ— in thunder smoake and lightnings and the noyse of a Trumpet using therein the Ministery of his holy Angels which Law we call the Decalogue or the ten Commandements and containes in it the whole morall Law or the Law of nature This had before been naturally imprinted in the mindes of men however that in tract of time the character thereof had been much defaced so dimmed and darkened that Gods own people stood in need of a new impression and therefore was proclaimed in this solemne manner that so the letter of the Law might leave the cleerer stampe in their affections A law which in it selfe was generall and universall Rom. 2. 1 4. equally appertaining both to Iew and Gentile the Gentiles whcih know not the law doing by nature the things contained in the Law as Saint Paul hath told us but as at this time published on Mount Sinai and as delivered to the people by the hand of Moses they obliged onely those of the house of Israel Zanchius hath so resolved it amongst the Protestants not to say anything of the Schoole-men who affirme the same ut Politiâ—ae ceremoniales sic etiam morales leges quae Decalogi nomine significantur De Redempti l. 1. c. 11. Th. 1. quatenus per Mosen traditae fuerunt Israelitiâ— ad noâ— Christiâ—â—â— niâ—il pertinent c. As neither the Iudiciall nor the Ceremoniall so nor the Morall Law contained in the Docalogue doth any way concâ—â—â—â— us Christians as given by Moses to the Iewes but onely so farre forth as it is consonant to the law of nature which bindes all alike and after was confirmed and ratified by Christ our King His reason is because that if the Decalogue as given by Moses to the Iewes did concerne the Gentiles the Gentiles had been bound by the fourth Commandement to observe the Sabbath in as strict a manner as the Iewes Cum verò constet ad hujus diei sanctification 〈◊〉 nunquam fuisse Gentes obligatas c. Since therfore it is manifest that the Gentiles never were obliged to observe the Sabbath it followeth that they neither were nor possibly could be bound to any of the residue as given by Moses to the Iewes Wee may conclude from hence that had the fourth Commandement been meerly morall it had no lesse concerned the Gentiles then it did the Israelites 3 For that the fourth Commandement is
from mine own wardrope at least have had recourse to many other learned men who have written of it For that the difference of time is varied according to the difference of longitudes in divers places of the earth may be made manifest to every mans understanding out of these two principles First if the earth is sphaericall and secondly that the Sunne doth compasse it about it twenty foure houres From hence it comes to passe that places situate Eastward see the Sunne sooner then those do that are placed Westward And that with such a different proportion of time that unto every houre of the Sunnes motion there is assigned a certaine number of miles upon the Earth every fifteen degrees which is the distance of the Meridians being computed to make one houre and every fifteene miles upon the earth correspondent to one minute of that houre By this wee may perceive how soone the noon-tide hapneth in one City before another For if one City stands Eastward of another the space of three of the aforesaid Meridians which is 2700. miles it is apparant that it will enjoy the noon-tyde no lesse then three houres before the other and consequently in 10800. miles which is halfe the compasse of the earth there will be found no lesse then twelve houres difference in the rising and setting of the Sunne as also in the noon and midnight The reason of which difference of times is as before we said the difference of longitudes wherein to every houre Cosmographers have allotted fifteene degrees in the Suns diurnall motion so that fifteen degrees being multiplied by twenty foure houres which is the naturall day the product will be 360 which is the number of degrees in the whole circle Now in these times wherein the sonnes of Noah dispersed themselves in case the Sabbath was to have been kept as simply morall it must needs follow that the morall Law is subject unto manifold mutations and uncertainties which must not be granted For spreading as they did over all the earth some farther some at shorter distance and thereby changâ—ng Longitudes with their habitations they must of meet necessity alter the difference of times and daies and so could keepe no day together Nor could their issue since their time observe exactly and precisely the self-same day by reason of the manifold transportation of Colonies and transmigration of Nations from one Region to another whereby the times must of necessity be supposed to vary The Authour of the Practice of Pietie though he plead hard for the moralitie of the Sabbath cannot but confesse that in respect of the diversitie of the Meridians and the unequall rising and setting of the Sunne every day varieth in some places a quarter in some halfe in others an whole day therefore the Iewish Sabbath cannot saith he be precisely kept in the same instant of time every where in the World Certainly if it cannot now then it never could and then it will be found that some at least of Noahs posterity and all that have from them descendâ—d either did keep at all no Sabbath or not upon the day appointed which comes all to one Or else it needs must follow that God imposed a Law upon his people which in it selfe without relation to the frailty ne dum to the iniquity of poore man could not in possibility have been observed Yea such a Law as could not generally have been kept had Adam still continued in his perfect innocence 3 To make this matter yet more plaine It is a Corollary or conclusion in Geographie that if two men doe take a journey from the self-same place round about the earth the one Eastward the other Westward and meet in the same place againe it will appeare that hee which hath gone East hath gotten and that the other going Westward hath lost a day in their accompt The reason is because hee that from any place assigned doth travaile Eastward moving continually against the proper motion of the Sunne will shorten somewhat of his day taking so much from it as his journey in proportion of distance from the place assigned hath first opposed and so anticipated in that time the diurnall motion of the Sunne So daily gaining something from the length of day it will amount in the whole circuit of the Earth to twenty foure houres which are a perfect naturall day The other going Westward and seconding the course of the Sâ—nne by his own journey will by the same reason adâ—â— as much proportionably unto his day as the other lost and in the end will lose a day in his accompt For demonstration of the which suppose of these two Travellers that the former for every fifteen miles should take away one minute from the length of the day and the latter adde as much unto it in the like proportion of his journey Now by the Golden Rule if every fifteene miles substract or adde one minute in the length of the day then must 21600. miles which is the compasse of the Earth adde or substract 1440 minutes which make up twenty foure houres a just naturall day To bring this matter home unto the businesse now in hand suppose we that a Turk a Iew a Christian should dwell together at Hierusalem whereof the one doth keep his Sabbath on the Friday the other on the Saturday and the thiâ—d sanctifieth the Sunday then that upon the Saturday the Turke begin his journey Westward and the Christian Eastward so as both of them compassing the World do meet again in the same place the Iew continuing where they left him It will fall out that the Turke by going Westward having lost a day and the Christian going Eastward having got a day one and the self-same day will be a Friday to the Turke a â—aturday unto the Iew and a Sunday to the Christian in case they calculate the time exactly from their departure to their returne To prove this further yet by a matter of fact The Hollanders in their Discovery of FretuÌ„ le Maire Anno 1615. 1615. found by comparing their accompt at their comming home that they had cleerly lost a day for they had trauailed Westward in that tedious Voyage that which was Munday to the one being the Sunday to the other And now what should these people do when they were returnd If they are bound by nature and the morall Law to sanctifie precisely one day in seven they must then sanctifie a day a part from their other Countrymen and like a crew of Schismaticks divide themselves from the whole body of the Church or to keepe order and comply with other men must of necessity be forced to go against the law of nature or the morall law which ought not to be violated for any by-respect-whatever But to return unto Noahs sonnes whom this case concernes It might for ought we know be theirs in this dispersion in this removing up and downe and from place to place What shall we thinke of those that planted
should withdraw himself from his daily labour Some were commanded to employ themselves in the publick structures others in bringing in materialls for such mighty buildings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiqu. Iud. lib. 2. c. 5. never enjoying any rest either night or day that in the end they were eâ—en spent and tired with continuall travaile Iosepâ—â— goâ—â— a little further and tels us this that the Egyptians did not onely tire the Israelites with continuall labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the Israelites endevoured to performe more then was expected Assuredly in such a wofull state as this they had nor leave nor leisure to observe the Sabbath Apud Ryâ—at in Decalog And lastly Rabbi Maimony makes the matter yet more absolute who saith it for a truth that when they were in Egypt neque quiescere vel sabbatum agere potuerunt they neither could have time to rest nor to keepe the Sabbath seeing they were not then at their owne disposing So he ad Deut. 5. 15. 9 Indeed it easily may be beleeved that the people kept no Sabbath in the Land of Egypt seeing they could not be permitted in all that time of their abode there to offer saâ—rifice which was the easier duty of the two and would lesse have tooke them from their labours Those that accused the Israelites to have been wanton lazy and I know not what because they did desire to spend one onely day in religious Exercises what would they not have done had they desisted every seventh day from the works imposed upon them Doubtlesse they had beene carried to the house of Correction if not worse handled I say in all that time they were not permitted to offer sacrifice in that Country and therefore when they purposed to escape from thence Exod. 8. they made a suite to Pharaoh that he would suffer them to go three dayes journey into the wildernesse to offer sacrifice there to the Lord their God Rather then so Pharaoh was willing to permit them for that once to sacrifice unto the Lord in the land of Egypt and what said Moses thereunto It is not meet saith he so to doe For we shall sacrifice the abhomination of the Egyptians to the Lord our God before their eyes and they will stone us 〈◊〉 26. His reason was because the Gods of the Egyptians were Buls and Rammes and Sheep and Oxen as Lyra notes upon that place talia verò animalia ab Hebraeis erant immolaâ—da quod non permisissent Aegyptiâ— in terra sua And certainly the Egyptians would not endure to see their Gods knocked down before their faces If any then demand wherein the Piety and Religion of Gods people did consist especially wee must needs answere that it was in the integrity and honâ—sty of their conversation and that they worshipped God onely in the spirit and truth Adv. haeres l. 1. hâ—â— â— Nothing to make it knowne that they were Gods people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely that they feared the Lord and were circumcised as Epiphanius hath resolved it nothing but that they did acknowledge one onely God exercised themselves in justice in modesty in patience and long suffering both towards one another and amongst the Egyptians framing their lives agreeably to the will of God and the law of nature Therefore we may conclude with safety that hitherto no Sabbath had been kept in all the World from the creation of our first Father Adam to this very time which was above 2500. yeares no nor commanded to be kept amongst them in their generations 10 I say there was none kept no nor none commanded for had it been coÌ„manded sure it had been kept It was not all the pride of Pharaoh or subtle tyranny of his subjects that could have made them violate that sacred day had it bin commended to them from the Lord. The miseries which they after suffered under Antiochus rather then that they would prophane the Sabbath and those calamities which they chose to fall upon them by the hands of the Romans rather then make resistance upon that day when lawfully they might have done it are proofes sufficient that neither force nor feare could now have wrought upon them not to keepe the same had such a duty been commanded Questionlesse Ioseph for his part that did preferre a lothsome prison before the unchast imbraces of his Masters wife would no lesse carefully have kept the Sabbath then he did his chastity had there been any Sabbath then to have been observed either as dedicated by nature or prescribed by Law And certainly either the Sabbath was not reckoned all this while aâ— any part or branch of the Law of nature or else it findes hard measure in the Booke of God that there should be particular proofes how punctually the rest of the morall Law was observed and practised amongst the Patriarches and not one word or Item that concernes the observation of the Sabbath Now that the whole Law was written in the hearts of the Fathers and that they had some knowledge of all the other Commandements and did live accordingly the Scripture doth sufficiently declare unto us First for the first * Gen. 17. 1. I am God all-sufficient walke before me and be thou perfect So said God to Abraham Then Iacobs going up from * 25 2. Bethel to clense his house from Idolatry is proofe enough that they were acquainted with the second The pious care they had not to take the Name of the Lord their God in vaine appeares at full in the religious making of their Oathâ—s * 2â— 27 c. Abraham with Abimelech and * 31. 51. Iacob with Laban Next for the fifth Commanâ—ement what duties children owe their parents the practice of * 24 67 Isaac and * 28. 〈◊〉 Iacob doth declare abundantly in being ruled by them in the choice of their wives and readily obeying all their directions So for the sin of murder the history of Iacobs * 34 26 30 children and the grieved Fathers curse upon them for the slaughter of the Sichemites together with Gods precept given to * 9. 6. Noah against shedding bloud shew us that both it was forbidden and condemned being done The * 39 8. continency of Ioseph before remembred and the punishment threatned to * 70. â— Abimelech for keeping Sarah Abrahamâ— wife the * 31. â—0 quarrelling of Laban for his stolne Idols and * 44. 4. Iosephs pursuite after his brethren for the silver cup that was suppoâ—ed to be purloyned are 〈◊〉 sufficient that adultery and theft were 〈◊〉 unlawfâ—â—l And last of all Abiâ—elechâ— reprehension of * â—0 9. Abraham and * â—6 â—0 Isaaâ— for bearing false witnesse in the deniall of their wives shew plainly that they had the knowledge of that Law also The like may also be affiâ—med of their 〈…〉 the wives and goodâ— or â—ny thing thâ—t was their Neighbours For though the history cannot tell us
meats which were fit for eating lest by deferring either the one or the other the carkasses should putrifie Ap Câ—sâ—ub Exerc. 16. n. 20. and the meats be spoyled Noâ— facimus duo sabbata continua propter olera propter mortuos ut Rabbini dictitant Which need not be in case they held it lawfull either to bury or to buy on the Annuall Sabbaths They tell us next that the Iewes could not travaile on the weekly Sabbath and this from Exod. 16. 29. Whether that Text were so intended we shall see anon But sure I am that when the Iewes began to reckon it an unlawfull matter to travaile on the weekly Sabbath Ioseph An iq l. 13. c. 15. they held it altogether as unlawfull to travaile on the Annuall Sabbaths Nic. Damascen reporteth as Iosephus tels us how that Antiochus the great King of Syria erected a Trophee neere the floud Lycus and abode there two dayes at the request of Hyrcanus the King of Iewrie by reason of a solemne Feast at that time whereon it was not lawfull for the Iewes to travaile In which he was no wise mistaken For saith Iosephus the Feast of Pentecost was that yeere the morrow after the Sabbath for at that troublesome time the Pentecost was not deferred what then It followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and unto us it is not lawfull either upon our Sabbaths or our Feasts to journey any whither They tell us also that it is not lawfull to execute a malefactor on the weekly Sabbath although it be commanded that hee must be punished nor doe they doe it on the Feasts or Annuall Sabbaths as before we noted As also that it is not lawfull to marry on the Sabbath day nor on the Even before the Sabbath nor the morrow after lest they pollâ—te the Sabbath by dressing meat for the Feast and on the solemne Festivals or the Annuall Sabbaths they were not suffered to be married lest Ap. Ainsw in Levit. 23. say the Rabbins the joy of the Festivall be forgotten through the joy of the wedding The many other trifling matters which have beene prohibited by the Iewish Doctours and are now practised by that senslesse and besotted people shall somewhere be presented to you towards the end of this first Booke 6 Againe demand of these great Doctors since it is said expresly that wee shall doe no manner of worke whether there be at all no case in which it may be lawfull to doe work on the Sabbath day and then they have as many shifts to put off the Sabbath as they had niceties before wherewith all to beautifie it A woman is in travaile on the Sabbath day is it not lawfull for the Mid-wife to discharge her duty although it be for gaine and her usuall trade Pet. Galâ—tin l. 11. c. 10. Yes saith that great Clerke Rabbi Simeon propter puerum unius diei vivum solvunt sabbatum to save a childe alive we may breake the Sabbath This childe being borne must needs be circumcised on the eighth day after which is the Sabbath May not the Ministers do their office yes for the Rabbins have a maxime that Circumcisio pellit sabbatum And what doth onely Circumcision drive away the Sabbath No any common danger doth it And then they change the phrase a little periculum mortis pellit sabbatum Nay more the Priest that waiteth at the Altar doth he doe no worke upon the Sabbath yes more then on the other dayes and for that too they have a maxime viz. Ap Casaub. Exâ— 10. n. 20. qui observari jussit sabbatum is profanari jussit sabbatum Wee shall meet with some of these againe hereafter Therefore we must expound these words nâ— manner of worke i. e. no kind of servile worke as before we did or else the weekly Sabbath and the fourth Commandement must be a nâ—se of waxe and a Lesbian rule fit onely to be wrested and applied to whatsoever end and purpose it shall please the Rabbiâ—s More warily and more soundly have the Christian Doctors yea and the very Heathens determined of it who judge that all such corporall labours as tend unto the morall part of the fourth command which are rest and sanctity are fit and lawfull to be done on the Sabbath day That men should rest upon such times as are designed and set apart for Gods publick service and leave their daily labours till some other season the Gentiles knew full well by the light of nature Therefore the Flamines were to take especiall care ne fâ—riis opus fieret Maâ—rob Sat. l. 1. c. 16. that no worke should be done on the solemne dayes and to make it knowne by proclamation ne quid tale ageretur that no man should preâ—ume to do it Which done if any one offended he was forthwith mulcted yet was not this enjoyned so strictly that no worke was permitted in what case soever All things which did concerne the Gods and their publick worship vel ad urgentem vitae utilitatem respicerent or were important any way to mans life and wel-fare were accounted lawfull More punctually Scevola being then chiefe Pontifex Who being demanded what was lawfull to be done on the Holy-dayes made answere quod praetermissum nâ—câ—ret which would miscarry if it were left undone Hee therefore that did underprop a ruinous building or rayse the cattaile that was fallen into the ditch did not breake the Holy-day in his opinion No more did he that washed his sheep si hoc remedii causa fieret were it not done to clense the wooll and make it ready for the shâ—arers but onely for the cure of some sore or other according unto that of Virgil Balantumque gregem fluvio mersare salubri Geo gâ—c Thus farre the Gentiles have resolued it agreeably to the Law of nature and so farre do the Christian Doctours yea and our Lord and Saviour determine of it The corporall labours of the Priest on the Sabbath day as farre as it concernes Gods serâ—ice were accounted lawfull The Priests in the Temple breake the sabbath and yet were blamelesse So was the corporall labour of a man either to save his owne life or preserve anothers Christ justified his Disciples for gathering Corn upon the sabbath being then an hungred Math. 12. Verse 1. 3. and restored many unto health on the sabbath day Math. 12. 13. and in other places Finally corporall labours to preserve Gods creatures as to draw the sheepe out of the pit Math. 12. 11. and consequently to save their Cattaile from the Thiefe a ruinous house from being over-blown by tempest their Corn and Hay also from a sudden inundation these and the like to these were all judged lawfull on the sabbath And thus you see the practice of the Gentiles governed by the light of nature is every way conformable to our Saviours doctrine and the best Comment also on the fourth Commandement as farre as it containes the law of nature 7 For such
perfect harmonie and agreement which is betweene this Church and the purest times It is our constant prayer to almighty God aswell that he would strengthen such as do stand and confirme the weake as to raise up those men which are fallen into sinne and errour As are our prayers such should be also our endeavours as universall to all sorts of men as charitable to them in their severall cases and distresses Happy those men who do aright discharge their duties both in their prayers and their performance The blessing of our labours we must leave to him who is all in all without whom all Pauls planting and Apollos watering will yeeld poore increase In which of these three states soever thou art good Christian Reader let me be seech thee kindly to accept his pains which for thy sake were undertaken that so be might in some poore measure be an instrument to strengthen or confirme or raise thee as thy case requires This is the most that I desire and lesse then this thou couldst not do did I not desire it And so fare thee well THE HISTORY OF THE SABBATH The second Booke CHAP. I. That there is nothing found in Scripture touching the keeping of the LORDS DAY 1 The Sabbath not intended for a perpetuall ordinance 2 Preparatives unto the dissolution of the Sabbath by our Saviour Christ. 3 The Lords day not enjoyned in the place thereof either by Christ or his Apostles but instituted by the authority of the Church 4 Our Saviours resurrection on the first day of the weeke and apparitions on the same make it not a Sabbath 5 The comming downe of the Holy Ghost upon the first day of the weeke makes it not a Sabbath 6 The first day of the weeke not made a Sabbath more than â—thers by Saint Peter Saint Paul or any other of the Apostles 7 Saint Paul frequents the Synagogue on the Iewish Sabbath and upon what reasons 8 What was concluded against the Sabbath in the Councell holden in Hieruâ—alem 9 The preaching of Saint Paul at Troas upon the first day of the weeke no árgument that then that day was set apart by the Apostles for religious exercises 10 Collections on the first day of the week 1. Cor. 16. conclude as little for that purpose 11 Those places of Saint Paul Galat. 4. 10. Coloss. 2. 16. doe prove invincibly that there is no Sabbath to be looked for 12 The first day of the week not called the Lords day untill the end of this first age and what that title addes unto it 1 WEe shewed you in the former book what did occurre about the Sabbath from the Creation of the World to the destruction of the Temple which comprehended the full time of 4000 years and upwards in the opinion of the most and best Chronologers Now for five parts of eight of the time computed from the Creation to the Law being in all 2540 yeares and somwhat more there was no Sabbath knowne at all And for the fifteene hundred being the remainder it was not so observed by the Iewes themselves as if it had been any part of the Law of Nature but sometimes kept and sometimes broken either according as mens private businesses or the affaires of the republicke would give way unto it Never such conscience made thereof as of adultery murder blasphemy or idolatrie no not when as the Scribes and Pharisees had most made it burdensome there being many casus reservati wherein they could dispense with the fourth Commandement though not with any of the other Had they beene all alike equally natural moral as it is conceived they had been all alike observed all alike immutable no jot nor syllable of that law which was ingraft by nature in the soule of man being to fall unto the ground Luk 16. 17. till heaven and earth shall passe away and decay together till the whole frame of Nature for preservation of the which that Law was given be dissolved for ever The Abrogation of the Sabbath which before we spake of shews plainly that it was no part of the Morall law or Law of Nature there being no law naturall Contr. Marc. l. 2 which is not perpetuall Tertullian takes it for confest or at least makes it plaine and evident Temporale fuisse mandatum quod quandâ—que cessaret that it was onely a temporarie constitution which was in time to have an end c. 16. And after him Procopius Gazâ—eus in his notes on Exodus layes downe two severall sorts of laws whereof some were to be perpetuall and some were not of which last sort were Circumcision and the Sabbath Quae dâ—raverunt usque in adventum Christi which lasted till our Saviours comming and he being come Iâ— Col. 2 16. went out insensiblie of themselues For as S. Ambrose rightly tels us Absente imperatore imagâ— ejus habet autoritatem praesente non habet c. What time the Emperour is absent we give some honour to his State or representation but none at all when he is present And so saith he the Sabbaths and new-moones and the other festivals before our Saviours comming had a time of honour during the which they were observed but he being present once they became neglected But heâ—eof wee have spoke more fully in our former booke 2 Neglected not at once and upon the sudden but leasurely and by degrees There were preparatives unto the sabbath as before we shewed before it was proclaimed as a Law by Moses and there were some preparatives required before that law of Moses was to be repealed These we shall easiliest discover if we shall please to looke on our Saviours actions who gave the first hint unto his disciples for the abolishing of the sabbath amongst other ceremonies It 's true that he did frequently repaire unto the synagogues on the sabbath dayes and on those dayes did frequently both reade and expound the Law unto the people Luk. 4. 16. And he came to Nazareth saith the Text where he had beene brought up and as his custome was he went into the Synagogue on the sabbath day and stood up to reade It was his custome so to do both when he lived a private life to frequent the Synagogue that other men might do the like by his good example and after when he undertooke the ministerie to expound the Law unto them there that they might be the better by his good instructions Yet did not be conceive that teaching or expounding the word of God was annexed onely to the Synagogue or to the sabbath That most divine and heavenly Sermon which takes up three whole Chapters of S. Matthews Gospell was questionlesse a weeke dayes worke and so were most of those delivered to us in S. Iohn as also that which he did preach unto them from the ship-side and divers others Nay the text tells us Luk 8. 1. that he went through every Citie and Village preaching and shewing the glad tydings of God Too great a
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.
Reverend persons nor doe I thinke that any will so thinke hereafter when they have once considered the non sequitur of their owne Conclusions As for the Prayer there used wee may thus expound it according to the doctrine and the practice both of those very times viz that their intent and meaning was to teach the people to pray â—nto the Lord to incline their hearts to keepe that Law as farre as it contained the Law of Nature and had beene entertained in the Christian Church as also to have mercie on them for the neglect thereof in those holy dayes which by the wisdome and authoritie of his Church had beene set apart for Gods publike Service Besides this Prayer was then conceived when there was no suspition that any would make use thereof to introduce a â—ewish Sabbath but when men rather were inclined to the contrarie errour to take away those certaine and appointed times Lords dayes and other holy dayes which by the wisdome of the Church had beene retained in the Reformation The Anabaptists were strongly bent that way as before wee shewed and if wee looke into the Articles of our Church Sâ—â— Art 26. 37 38 39. wee shall then finde what speciall care was taken to suppresse their errours in other points which had tooke footing as it seemes in this Church and Kingdome Therefore the more likely is it that this Clause was added to crush their furious fancies in this particular of not hallowing certaine dayes and times to Gods publike Service Yet I conceive withall that had those Reverend Prelates fore-seene how much their pious purpose would have beene abused by wresting it to introduce a Sabbath which they never meant they would have cast their meaning in another mould 4 Proceed wee to the Reigne of Queene Elizabeth that so much celebrated Princesse and in the first place wee shall meet with her Iujunctions published the first yeere of her Empire in which the Sunday is not onely counted with the other holy dayes but labour at somâ— times permitted and which is more enjoyn'd upon it For thus it pleased her to declare her will and pleasure 〈◊〉 20. 〈…〉 Subiects shall from 〈…〉 their holy day according to 〈…〉 that is in hearing the 〈…〉 and publike 〈…〉 unto God and amendment of the same in reconcâ—ling of themselves charitably to their Neighbours where displeasure hath bâ—ene in offentimes receiving the Communion of the Bodie and Bloud of Christ in visiting the Poore and Sicke using all sobernesse and godly conversation This seemes to be severe enough but what followeth next Yet notwithstanding all Parsons Vicars and Curates shall teach and declare to their Parishioners that they may with a safe and quiet Conscience after their Common Prayer in the tâ—ne of Harvest labour upon the holy and festivall dayes and save that thing which God hath sent And if for any scrupulositie or grudge of Conscience men should superstitiously abstaine from working on these dayes that then they should grievously offend and displease God This makes it evident that Queene Elizabeth in her owne particular tooke not the Lords day for a Sabbath or to be of a different nature from the other holy dayes nor was it taken so by the whole Body of our Church and State in the first Parliament of her Reigne what time it was enacted 1. Eliz c. â— That all and every person and persons inhabiting within this Realme and any other the Queenes Dominions shall diligently and faithfully having no lawfull or reasonable excuse to be absent endevour themselves to resort to their Parish Church or Chappell accustomed or upon reasonable let thereof to some usuall place where Common Prayer shall be used in such time of let upon every Sunday and other dayes ordained and used to be kept as holy dayes and then and there to abide orderly and soberly during the time of Common Prayer Preaching or other Service of God upon paine of punishment c. This Law is still in force and still like to be and by this Law the Sundayes and the holy dayes are alike regarded Nor by the Law onely but by the purpose and intent of holy Church who in her publike Liturgie is as full and large for every one of the holy dayes as for the Sunday the Letanie excepted onely For otherwise by the rule and prescript thereof the same Religious Offices are designed for both the same devout attendance required for both and whatsoever else may make both equall And therefore by this statute and the Common Prayer-Booke wee are to keepe more Sabbaths then the Lords day Sabbath or else none at all 5 Next looke we on the Homilies part of the publicke monuments of the Church of England set forth and authorized an 1562. being the fourth of that Queenes reigne In that entituled Of the place and time of prayer wee shall finde it thus As concerning the time in which God hath appointed his people to assemble together solemnly it doth appeare by the fourth Commandement c. And albe it this Commandement of God doth not binde Christian people so straitely to observe and keep the utter ceremonies of the Sabbath day as it did the Iewes as touching the forbearing of worke and labour in the time of great necessity and as touching the precise keeping of the seventh day after the manner of the Iewes for wee keepe now the first day which is our Sunday and make that our Sabbath that is our day of rest in honour of our Saviour Christ who as upon that day rose from death conquering the same most triumphantly Yet notwithstanding whatsoever is found in the Commandement apperteining to the law of nature as a thing most godly most iust and needfull for the setting forth of Gods glory ought to bee retained and kept of all good Christian people And therefore by this Commandement we ought to have a time as one day in the weeke wherein we ought to rest yea from our lawfull and needfull works For like as it appeareth by this Commandement that no man in the six dayes ought to be slothfull and idle but diligently to labour in that state wherein God hath set him even so God hath given expresse charge to all men that upon the Sabbath day which is now our Sunday they should cease from all weekely and workeday labour to the intent that like as God himselfe wrought six dayes and rested the seaventh and blessed and sanctified it and consecrated it to quietnesse and rest from labour evenso Gods obedient people should use the Sunday holily rest from their Common and daily businesse and also give themselves wholy to heavenly exercises of Gods true religion and service So that God doth not onely command the observation of this holy day but also by his owne example doth stirre and provoke us to the diligent keeping of the same c. Thus it may plainely appeare that Gods will and Commandement was to have a solemne time and standing day in
unto the Plea which you oft have made I verily perswade my selfe that you will quickely finde your errour and that withall you will discover how to abet a new and dangerous Doctrine you have deserted the whole practise of the Christian Church which for the space of 1600. yeeres hath been embraced and followed by all godly men These are the hopes which we project unto our selves The cause of this out undertaking was your information and the chiefe end we aime at is your reformation Your selves my Brethren and your good if I may procure it are the occasion and the recompence of these poore all prejudice which possibly you may be possessed withall either in reference to the Argument or unto the Author and 〈◊〉 perâ—use thiâ— following Story with as much â—â—â—â—glenesse of 〈…〉 of truth and inâ—ocation of Gods Spirit to finde out the same as was by me used in the writing of it It is your welfare which I aime aâ— as before was said your restitution to your functions and reconciliation to the Church from which you are at point of falling that wee with you and you with us laying aside those jealousies and distrusts which commonly attend oâ— divided minds may joyne our hearts and hands together for the advancement of Gods Honour and the Churches peace And God even our owne God shall give 〈◊〉 his blessing For others which shall reade this Storie whether by you misguided or yet left entire I doe desire them to take notice that there iâ— none so much a stranger to good Arts and Learning whom in this case and kind of writing I dare not trust with the full cognizance of the cause herein related In points of Law when as the matter seemes to be above the wit of common persons or otherwise is so involved and intricate that there hath beene no Precedent thereof in former times it is put off to a demurrer and argued by my Lords the Iudges with their best maturitie of deliberation But in a matter of fact we put our selves upon an ordinarie Iurie not doubting if the evidence prove faire the Witnesses of faith unquestioned and the Records without suspition of imposture but they will doe their conscience and finde for Plaintiffe or Defendâ—nt as the cause appeares So in the businesse now in â—and that part thereof which consists most of argument and strength of disputation in the examining of those reasons which Pro or Con have been alledged are by me lefâ— to be discussed and weighed by them who either by their place are called or by their learning are inabled to so great a businesse But for the point of practice which is matter of fact how long it was before the Sabbath was commanded and how it was observed being once commanded how the Lords day hath stood in the Christian Church by what authority first instituted in what kinde regarded these things are offered to the judgement and consideration of the meanest Reader No man that is to be returned on the present Iury but may be able to give up his verdict touching the title now in question unlesse hee come with passion and so will not heare or else with prejudice and so will not value the evidence which is produced for his information For my part I shall deale ingenuously as the cause requires as of sworne counsell to the truth not using any of the mysteries or Arts of pleading but as the holy Fathers of the Church the learned Writers of all Ages themost renowned Divines of these latter times and finally as the publicke Monuments and Records of most Nations christned have furnished me in this enquirie What these or any of them have herein either said or done or otherwise left upon the Register for our direction I shall lay downe in order in their severall times either the times in which they lived or whereof they writ that so we may the better see the whole succession both of the doctrine and the practise of Gods Church in the present businesse And this with all integritie and sincere proceeding not making use of any Author who hath been probably suspected of fraud or forgery nor dealing otherwise in this search than as becomes a man who aimes at nothing more than Gods publike service and the conducting of Gods people in the wayes of truth This is the summe of what I had to say in this present Preface beseeching God the God of truth yea the truth it selfe to give us a right understanding and a good wiâ—l to doe thereafter SYLLABVS CAPITVM PART I. CHAP. I. That the Sabbath was not instituted in the beginning of the World 1 The entrance to the Worke in hand 2 That those words Gen. 2. And God blessed the seventh day c. are there delivered as by way of Anticipation 3 Anticipations in the Scripture confessed by them who denie it here 4 Anticipations of the same nature not strange in Scripture 5 No Law imposed by God on Adam touching the keeping of the Sabbath 6 The Sabbath not ingraft by nature in the soule of man 7 The greatest Advocates for the Sabbath denie it to be any part of the law of nature 8 Of the morality and perfection supposâ—d 〈◊〉 be in the number of seven by some learned men 9 That Other numbers in the confession of the same learned men particularly the first third and fourth are both as morall and as perfect as the seventh 10 The like is proved of the sixth eighth and tenth and of other numbers 11 The Scriptures not more favorable to the number of seven than they are to others 12 Great caution to be used by those who love to recreate themselves in the mysteries of numbers CHAP. II. That there was no Sabbath kept from the Creation to the Flood 1 Gods rest upon the seventh day and from what he rested 2 Zanchius conceit touching the sanctifying of the first seventh day by Christ our Saviour 3 The like of Torniellus touching the sanctifying of the â—ame by the Angels in heaven 4 A generall demonstration that the Fathers before the Law did not keepe the Sabbath 5 Of Adam that hee kept not the Sabbath 6 That Abel and Seth did not keepe the Sabbath 7 Of Enos that hee kept not the Sabbath 8 That Enoch and Methusalem did not keepe the Sabbath 9 Of Noah that he kept not the Sabbath 10 The Sacrifices and devotions of the Ancients were occasionall CHAP. III. That the Sabbath was not kept from the Flood to Moses 1 The Sonnes of Noah did not keepe the Sabbath 2 The Sabbath could not have beene kept in the dispersion of Noahs sonnes had it beene commanded 3 Diversitie of Longitudes and Latitudes must of necessitie make a variation in the Sabbath 4 Melchisedech Heber Lot did not keepe the Sabbath 5 Of Abraham and his sonnes that they kept not the Sabbath 6 That Abraham did not keepe the Sabbath in the confession of the Jewes 7 Jacob nor Job no Sabbath-keepers 8 That neither Iacob
by them who deny it here 4 Anticipations of the same nature not strange in Scripture 5 No Law imposed by God on Adam touching the keeping of the Sabbath 6 The Sabbath not ingraft by nature in the soule of man 7 The greatest Advocates for the Sabbath deny it to be any part of the Law of Nature 8 Of the morality and perfection supposed to be in the number of seven by some learned men 9 That other numbers in the confession of the same learned men particularly the first third and fourth are both as morall and as perfect as the seventh 10 The like is proved of the sixth eighth and tenth and of other numbers 11 The Scripture not more favourable to the number of seven then it is to others 12 Great caution to be used by those who love to recreate themselves in the mysteries of numbers 1 I Purpose by the grace of God to write an History of the Sabbath and to make knowne what practically hath been done therein by the Church of God in all ages past from the Creation till this present Primaque ab origine mundi ad mea perpetuum deducere tempora carmen One day as David tells us teacheth another Nor can wee have a better Schoolmaster in the things of God then the continuall and most constant practice of those famous men that have gone before us An undertaking of great difficulty but of greater profit In which I will crave leave to say as doth Saint Austine in the entrance to his Bookâ— de Civitate Magnum opus arduum sed Deus est adjutor noster Lib. 1. c. 1. Therefore most humbly begging the assistance of Gods holy Spirit to guide me in the way of truth I shall apply myselfe to so great a worke beginning with the first beginnings and so continuing my discourse successively unto these times wherein we live In which no accident of note as farre as I can discerne shall passe unobserved which may conduce to the discovery of the truth and setling of the minds of men in a point so controverted On therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the present businesse In the beginning saith the Text God created the Heaven and the Earth Gen. 2. Which being finished and all the hosts of them made perfect on the seventh day God ended his worke which â—e had made and hee rested on the seuenth day from all his worke which he had made And then it followeth And God blessâ—d the seventh day and sanctified it because that in it hee had rested from all his worke which God created and made Vnto this passage of the text and this point of time some have referred the institution and originall of the Sabbath taking these words to be a plain narration of a thing then done according to that very time wherein the Scripture doth report it And that the sanctifying of the seventh day therein mentioned was a Commandement given by God to our Father Adam touching the sanctifyng of that day to his publick worship Conceiving also that there is some speciall mystery and morality in the number of seven for which that day and none but that could be designed and set apart for this employment Others and those the ancienter and of more authority conceive these words to have been spoken by a Prolepsis or Anticipation and to relate unto the times wherein Moses wrote And that it was an intimation onely of the reason why God imposed upon the Iewes the sanctifying rather of the seventh day then of any other no precept to that purpose being given to Adam and to his posterity nor any mystery in that number why of it selfe it should be thought most proper for Gods publick service The perfect stating of these points will give great light to the following story And therefore wee will first crave leave to remoove these doubts before we come to matter of fact that afterwards I may proceed with the greater â—ase unto my seâ—f and satisfaction to the Reader The ground-worke or foundation laid the building will be raysed the surer 2 And first it is conceived by many learned men that Moses in the second of Genesis relates unto the times in the which hee lived and wrote the History of the Creation when God had now made known his holy will unto him and the Commandement of the Sabbath had by his Ministery been delivered to the house of Israel This is indeed the ancienter and more generall tendry unanimously delivered both by Iew and Christian and not so much as questioned til these later dayes And howsoever some ascribe it to Tostatus as to the first inventer of it yet is it ancienter farre then he though were it so it could not be denyed but that it had an able and a learned Author A man considering the times in which he lived and the short time of life it pleased God to give him that hardly ever had his equall Iâ— Gen. 2. It s true Tostatus thus resolues it He makes this quaere first Num Sabbatum cum à Deo sanctificatum fuerit in primordio mundi rerum c. Whether the Sabbath being sanctified by God in the first infancy of the World had beene observed of men by the Law of nature And thereunto returns this answere quod Deus non dederit praceptum illud de observatione Sabbati in principio sed per Mosen datum esse c. That God commanded not the Sabbath to be sanctified in the beginning of the World but that it was commanded afterwards by the Law of Moses when God did publickly make known his will upon Mount Sinai And that wheras the Scripture speaketh of sanctifying the seventh day in the second of Genesis it is not to be understood as if the Lord did then appoint it for his publick worship but is to be referred unto the time wherein Moses wrote which was in the Wildernesse Et sic Moses intendebat dicere quod Deus illum diem sanctificavit sc. nobis c. And so the meaning of the Prophet will be briefly this that God did sanctifie that day that it to us to us that are his people of the house of Iacob that we might consecrate it to his service So farre Tostatus In which I must confesse that I see not any thing but what Iosephus said before him though in other words who speaking of the Worlds Creation doth conclude it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So that Moses saith Antiqu. l. 1. 2. that the World and all that is therein was made in six whole dayes and that upon the seventh day God took rest and ceased from his labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. By reason whereof wee likewise desist from travaile on that day which we call the Sabbath i. e. repose So that the institution of the Sabbath by Tostatus and the observation of it by Iosephus are both of them referred by their us and wee unto the times of Moses and the
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
with the Schoolemen they tell us generally of the Sabbath that it was a Ceremony and that the fourth Commandement is of a different nature from the other nine That whereas all the other precepts of the Decalogue are simply morall the fourth which is the third in their account is partly morall partly ceremoniall Morale quidem quantum ad hoc quod homo depuâ—et aliquod tempus vitae suae advacandum divinis c. 2 2. qu. 122. art 4. ad 1. Morall it is in this regard that men must set apart some particular time for Gods publicke service it being naturall to man to destinate particular times to particular actions as for his dinner for his sleepe and such other actions Sedin quantum in hoc praecepto determinatur speciale tempus in signum creationis mundi sic est praeceptum ceremoniale But in as much as that there is a day appointed in the Law it selfe in token of Gods rest and the Worlds creation in that respect the Law is ceremoniall And ceremoniall too they make it in referrence to the Allegory out Saviours resting in the grave that day and in relation to the Analogicall meaning of it as it prefigureth our eternall rest in the Heaven of glories Finally they conclude of the fourth Commandement that it is placed in the Decalogue in quantum est praeceptum morale non in quantum est ceremoniale onely so farre forth as it is morall and not as ceremoniall that is that wee are bound by the fourth Commandement to destinate some time to Gods publick service which is simply morall but not the Seventh day which is plainely ceremoniall Aquinas so resolves it In â—raâ— de Sabbato for all the restâ— his judgement in this point if Doctor Prideaux note be true as I have no reason but to thinke so being universally embraced and followed by all the Schoolemen of what sect soever So that in him we have them all all of them consonant in this point to make up the harmony however dissonant enough in many others But that this consent may appeare the more ful perfect we will take notice of two others men famous in the Schooles and eminent for the times in which they lived First Bonaventure who lived in the same time with Aquinas and dyed the same yeare with him which was 1274. hath determined thus Intelligendum est quod praeâ—eptum illud habet aliquid quod est mere morale c. Serm. de dcceâ— precepâ— It is to be conceived saith he that in the fourth Commandement there is something which is simply morall some thing againe that is plainely ceremoniall and something mixt The sanctifying of a day is morall the sanctifying of a seventh day ceremoniall rest from the workes of labour being mixt of both Quod praecipit deus sanctificationem est Praeceptum morale Est in hoc praecepto aliquid ceremoniale ut figuratio diei septimae Item continetur aliquid quod est partim morale partim ceremoniale ut cessatio ab operibus Lastly To status Bishop of Avila in Spaine hath resolved the same aliquid est in eo juris naturalis aliquid legalis In Exod. 20. qu. 11. that in the fourth Commandement there is some thing naturall and something legall that it is partly morâ—ll and partly ceremoniall Naturale est quod dum DeuÌ„ colimus abalij sab stineamus c. Moral naturall it is that for the time we worship God doe abstaine from every thing of what kind soever which may divert our thoughts from that holy action But that wee should designe in every weeke one day unto that employment and that the whole day bee thereto appointed and that in all that day a man shall doe no manner of worke those things hee reckoneth there to be ceremoniall 2 So for the Lords day 2. 2a qu. 122. art 4. ad 4. it is thus determined by Aquinas that it depends on the authority of the Church the custome and consent of Gods faithfull servants and not on any obligation layd upon us by the fourth Commandement Diei dominicae observantia in nova lege â—uccedit observantiae sabbati non ex vi praecepti legis sed ex constitutione ecclesiae consuetudine populi Christiani What followeth thereupon Et ideo non est itae arcta prohibitio operandi in die dominica sicut in die Sabbati Therefore saith he the prohibition of doing no worke on the Lords day is not so rigorous and severe as upon the Sabbath many things being licenced on the one which were forbidden on the other as dressing meate and others of that kind and nature And not so onely but hee gives us a dispensatur facilius in nova lege an easier hope of dispensation under the Gospel in case upon necessity we meddle with prohibited labours then possibly could have beene gotten under the Law The like To status tells us though in different words save that he doth extend the prohibition as well to all the feasts of the Old Testament as all the holy dayes of the new and neither to the Sabbath nor the Lords day onely In veteri lege major fuit strictio in observatione festorum quam in nova lege In Exod. 20. qu. 13. How so In omnibus enim festivitatibus nostris quantâ—cunque sint c. Because saith he in all our festivalls how great soever whether they bee the Lords dayes or the feasts of Easter or any of the higher ranke it is permitted to dresse meate and to kindle fire c. As for the grounds whereon they stood he makes this difference betweene them that the Iewes Sabbath had its warrant from divine commandement but that the Lords day though it came in the place thereof is founded onely on 〈◊〉 constitution In Math. 23. qu. 148. 〈◊〉 Sabbatum â—x man 〈◊〉 cujus 〈◊〉 successit dies dominica tamen manifestum est quod observatio dici dominicae non est de jure divino 〈…〉 Canonico This is plaine enough and this he prooves because the Church hath still a power 〈◊〉 illum diem vel totaliter tollere either to change the â—ay or take it utterly away and to dispense touching the keeping of the same which possibly it neither could noâ— ought to doe were the Lords day of any other institution then the Churches onely They onely have the power to repeale a Law which had power to make it Qui habeâ— institutionem habet destitutionem as is the Bishops plea in a Quare Impedit As for the first of these two powers that by the Church the day may be transferred and abrogated Suarez hath thus distinguished in it verum id esse absolute non practice that is as I conceive his meaning that such a power is absolutely in the Church though not convenient now to be put in practise According unto that of S. Paul which probably was the ground of the distinction All things are lawfull for me but