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
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.
Ioseph nor the Israelites in Aegypt did observe the Sabbath 9 The Israelites not permitted to offer sacrifice while they were in Aegypt 10 Particular proofes that all the morall Law was both knowne and kept amongst the Fathers CHAP. IV. The nature of the fourth Commandement and that the Sabbath was not kept amongst the Gentiles 1 The Sabbath first made knowne in the fall of Mannah 2 The giving of the Decalogue and how farre it bindeth 3 That in the Iudgment of the Fathers in the Christian Church the fourth Commandement is of a different nature from the other nine 4 The Sabbath was first given for a Law by Moses 5 And being given was proper onely to the Iewes 6 What moved the Lord to give the Israelites a Sabbath 7 〈◊〉 the seventh day was rather chosen for the Sabbath than any other 8 The seventh day not more honoured by the Gentiles than the eighth or ninth 9 The Attributes given by some Greeke Poâ—ts to the seventh day no Argument that they kept the Sabbath 10 The Iewes derided for their Sabbath by the Grecians Romans and Aegyptians 11 The division of the yeere into weekes not generally used of old amongst the Gentiles CHAP. V. The practise of the Iewes in such observances as were annexed unto the Sabbath 1 Of some particular adjuncts affixed unto the Iewish Sabbath 2 The Annuall Festivals called Sabbaths in the Booke of God and reckned as a part of the fourth Commandement 3 The Annuall Sabbaths no lesse solemnely observed and celebrated than the weekely were if not more solemnely 4 Of the Parasceve or Preparation to the Sabbath and the solemne Festivals 5 All manner of worke as well prohibited on the Annuall as the weekely Sabbaths 6 What things were lawfull to bee done on the Sabbath dayes 7 Touching the prohibition of not kindling fire and not dressing meat 8 What moved the Gentiles generally to charge the Iewes with fasting on the Sabbath day 9 Touching this prohibition Let no man goe out of his place on the Sabbath day 10 All lawfull recreations as dancing feasting man-like exercises allowed and practised by the Iewes upon their Sabbaths CHAP. VI. Touching the observation of the Sabbath unto the time the people were established in the promised Land 1 The Sabbath noâ— kept constantly during the time the people wandred in the wildernesse 2 Of him that gathered stickes on the Sabbath day 3 Wherein the sanctifying of the Sabbath did consist in the time of Moses 4 The Law not ordered to be reade in the Congregation every Sabbath day 5 The sacke of Hiâ—richo and the destruction of that people was upon the Sabbath 6 No Sabbath after this without Circumcision and how that ceremonie could consist with the Sabbaths rest 7 What moved the Iewes to preferre Circumcision before the Sabbath 8 The standing still of the Sunne â—t the prayerâ— of Iosuah c. could noâ— but make some alteration about the Sabbath 9 What waâ— the Priests worke on the Sabbath day and whether it might â—â—and with the Sabbaths rest 10 The 〈◊〉 of the Levites over al the Tribes had 〈◊〉 relation unto the reading of the Law on the Sabbath day CHAP. VII Touching the keeping of the Sabbath from the time of David to the Macchabees 1 Particular necessities must give place to the Law of Nature 2 That Davids flight from Saul was upon the Sabbath 3 What David did being King of Israel in ordering things about the Sabbath 4 Elijahs flight upon the Sabbath and what else hapned on the Sabbath in Elijahs â—ime 5 The limitation of a Sabbath dayes journey not knowâ—e amongst the Iewes when Elisha lived 6 The Lord becomes offended with the Iewish Sabbaths and on what occasion 7 The Sabbath 〈◊〉 by the Samaritans and their straâ—ge â—â—â—ities therein 8 Whether the Sabbaths were observed dâ—ring the captivitie 9 The speciall care of Nehemiah to reforme the Sabbath 10 The weekely reading of the Law on the Sabbath day begun by Ezra 11 No Synagogues nor weekely reading of the Law during the Government of the Kings 12 The Scribes and Doctors of the Law impose new rigours on the people about their Sabbaths CHAP. VIII What doth occurre about the Sabbath from the Macchabees to the destruction of the Temple 1 The Iewes refuse to fight in their owne defence upon the Sabbath and what was ordered thereupon 2 The Pharisees about these times had made the Sabbath burdensome by their traditions 3 Hierusalem twice taken by the Romans on the Sabbath day 4 The Romans many of them Iudaize and take up the Sabbath as other nations did by the Iewes example 5 Whether the Strangers dwelling amongst the Iewes did observe the Sabbath 6 Augustus Caesar very gracious to the Iewes in matters that concerned their Sabbath 7 What our Redeemeâ— taught and did to rectifie the abuses of and in the Sabbath 8 The small ruine of the Temple and the Iewish Ceremonies on a Sabbath day 9 The Sabbath abrogated with the other Ceremonies 10 Wherein consists the Christian Sabbath mentioned in the Scriptures and amongst the Fathers 11 The idle and rediculous nicities of the moderne Iewes in their Parasceâ—es and their Sabbaths conclude this first part 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 enjoyn'd in the place thereof either by Christ or his Apostles but instituted by the authority of the Church 4 Our Saviours Resurrection upon the first day of the weeke and apparition 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 was not kept more like a Sabbath than the other dayes by Peter Paul or 〈◊〉 other of the Apostles 7 Saint Paul frequents the Synagogues on the Iewish Sabbath and upon what reasons 8 What was concluded against the Sabbath in the Councell holden at Hierusalem 9 The preaching of Saint Paul at Troas upon the first day of the weeke no Argument that then that day was set apart by the Apostles for religious exercises 10 Collections on the first day of the weeke 1 Cor. 16. conclude as little for that purpose 11 Those places of Saint Paul Galat. 4. 10. Coloss. 2. 16. doe prove in 〈…〉 Lords day untill the end of this first Age and what that title addes unto it CHAP. II. In what estate the Lords day stood from the death of the Apostles to the reigne of Constantine 1 Touching the Orderâ— sâ—â—led by the Apostles for the Congregation 2 The Lords day and the Saturday both Festivals and both observed in the East in Ignatius time 3 The Saturday not without great difficulâ—y made fasting day 4 The controversie about keeping Easter and how much it conduceth to the present businesse 5 The â—east of
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
house of Israel Nor is Iosephus the only learned man amongst the Iewes that so interpreteth Moses meaning Solomon Iarchi one of the principall of the Rabbins speaks more expresly to this purpose and makes this Glosse or Comment upon Moses words Benedixit ei i.e. in manna c. God blessed the seventh day i.e. in Mannah because for every day of the week an Homer of it fell upon the earth a double portion on the sixt sanctisied it i.e. in Mannah because it fell not on the seventh day at al. Et scriptura loquitur de refutura And in this place saith he the Scripture speaks as of a thing that was to come But what need more be said Mercer a learned Protestant In Gen. 2. one much coÌ„versant in the Rabbins coÌ„fesseth that the Rabbins generally referred this place passage to the following times even to the sanctification of the Sabbath established by the Law of Moses Hebreifere ad futuruÌ„ referunt i.e. sanctificationem Sabbati postea lege per Mosen sancitam unde Manna eo die non descendit And howsoever for his own part he is of opinion that the first Fathers being taught by God kept the seventh day holy yet he conceives withall that the Commandement of keeping holy the Sabbath day was not made till afterwards Nam hinc from Gods own resting on that day postea praeceptum de Sabbato natum est as hee there hath it Doubtlesse the Iewes who so much doted on their Sabbath would not by any means have robbed it of so great antiquity had they had any ground to approve thereof or not known the contrary So that the scope of Moses in this present place was not to shew the time when but the occasion why the Lord did after sanctity the seventh day for a Sabbath day viz. because that on that day he rested from the works which he had created 3 Nor was it otherwise conceived then that Moses here did speak by way of Prolepsis or Anticipation till Ambrose Catharin one of the great sticklers in the Trent-Councell opined the contrary Hee in his Comment on that text fals very foule upon Tostatus and therein leads the dance to others who have since taken up the same opinion Ineptum est quod quidam commentus est c. It is a foolish thing sayth he that In Gen. 2. as a certain Writer fancieth the sanctification of that day which Moses speaks of should not be true as of that very point of time whereof he speaks it but rather is to be referred unto the time wherein he wrote as if the meaning onely were that then it should be sanctified when it was ordered and appointed by the Law of Moses And this he calls Commentum ineptum contra literam ipsam contra ipsius Moseos declarationem A foolish and absurd conceit contrary unto Moses words and to his meaning Yet the same Catharin doth affirme in the selfâ— same Booke Scripturis frequentissimum esse multa per anticipationem narrare that nothing is more frequent in the holy Scriptures then these anticipations And in particular that whereas it is said in the former Chapter male and female created he them per anticipationem diâ—tum esse non est dubitandum that without doubt it is so said by anticipation the woman not being made as he is of opinion till the next day after which was the Sabbath For the Anticipation he cites Saint Chrysostome who indeed tels us on that text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold saith he how that which was not done as yet is here related as if done already He might have added for the purpose Origen on the first of Genesis and Gregory the Great Moral lib. 32. cap. 9. both which take notice of a Prolepsis or Anticipation in that place of Moses For the creation of the woman he brings in Saint Ierome who in his Tract against the Iewes expresly saith mulierem conditam fuisse die septimo that the woman was created on the seventh day or Sabbath to which this Catharin assents and thinks that thereupon the Lord is said to have finished all his works on the seventh day that being the last that he created This seemes indeed to be the old tradition if it be lawfull for me to digresse a little it being supposed that Adam being wearied in giving names unto all creatures on the sixt day in the end whereof hee was created did fall that night into a deepe and heavy sleepe and that upon the Sabbath or the seventh day morning his side was opened and a rib took thence for the creation of the woman Aug Steuchiuâ— in Gen. 2. So Augustinus Steuchius reports the Legend And this I have the rather noted to meet with Catharinus at his own weapon For whereas he concludes from the rest of God that without doubt the institution of the Sabbath began upon that very day wherein God rested it seemes by him God did not rest upon that day and so we either must have no Sabbath to be kept at all or else it will be lawfull for us by the Lords example to do what ever worke we have to do upon that day and after sanctifie the remaynder And yet I needs must say withall that Catharinus was not the onely hee that thought God wrought upon the Sabbath Problem lâ—â— 5â— Aretius also so conceived it Dies itaque tota non fuit quiete transacta sed perfecto opere ejus deinceps quievit ut Hebraeus contextus habet Mercer a man well skilled in Hebrew denyeth not but the Hebrew text will beare that meaning In Gen 2. Who thereupon conceives that the seventy Elders in the translation of that place did purposely translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on the sixt day God finished all the worke that he had made and after rested on the seventh And this they did saith he ut omnem dubitandi occasionem tollerent to take away all hint of collecting thence that God did any kind of worke upon that day For if hee finished all his works on the seventh day it may be thought saith he that God wrought upon it Saint Hierome noted this before that the Greeke text was herein different from the Hebrew and turns it as an argument against the Iewes and their rigid keeping of the Sabbath Artabimus igitur Iudaeos qui de ocio Sabbati gloriantur Qu Hebraiâ—â— in Gen. quod jam tunc in principio Sabbatum dissolutum sit dum Deus operatur in Sabbato complens opera sua in eo benedicens ipsi diei quia in ipso vniversa compleverat If so if God himselfe did breake the Sabbath as Saint Hierome turns upon the Iewes wee have small cause to thinke that he should at that very time impose the Sabbath as a Law upon his creatures 4 But to proceed Others that have took part with Catharinus against Tostatus have had as ill successe as he in being forced
that Law all other precepts were included which afterwards were given by Moses S. Basil next De jeunio who tels us first that abstinence or fasting was coÌ„manded by the Lord in Paradise And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the first Commandement given by God to Adam was that he should not eate of the tree of knowledge The very same which is affirmed by Saint Ambrose in another language Lib. de Elia jejunio c. â— Et ut sciamus non esse novum jejunium primam illic legem i. e. in Paradise constituit de jejunio So perfectly agree in this the greatest lights both of African the Easterne and the Westerne Churches If so if that the law of abstinence had been alone sufficient for the justification of our Father Adam as Tertullian thinks or if it were the first law given by God unto him as both Saint Basil and Saint Ambrose are of opinion then was there no such law at all then made as that of sanctifying of the Sabbath or else not made according to that time and order wherein this passage of the Scripture is laid down by Moses And if not then there is no other ground for this Commandement in the Booke of God before the wandring of Gods people in the Wildernesse and the fall of Mannah A thing so cleere that some of those who willingly would have the Sabbath to have bin kept from the first Creation and have not the confidence to ascribe the keeping of it to any ordinance of God but onely to the voluntary imitation of his people And this is Torniellus way Ann 236. amongst many others who though he attribute to Enos both set formes of prayer and certaine times by him selected for the performance of that duty praecipue vero diebus Sabbati In die 7. especially upon the Sabbath yet he resolves it as before that such as sanctified that day if such there were non ex praecepto divino quod nullum tunc extabat sed ex pietate solum id egisse Of which opinion Mercer seemes to be as before I noted So that in this particular point the Fathers and the modern Writers the Papist and the Protestant agree most lovingly together 6 Much lesse did any of the Fathers or other ancient Christian Writers conceive that sanctifying of the Sabbath or one day in seven was naturally ingrafted in the minde of man from his first creation It s true they tell us of a Law which naturally was ingrafted in him So Chrysostome affirmes In Rom. 7. 12. â—om 12. that neither Adam nor any other man did ever live without the guidance of this Law and that it was imprinted in the soule of man assoone as hee was made a living creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Father hath it But neither he nor any other did ever tell us that the Sabbath was a part of this law of nature nay some of them expresly have affirmed the contrary Theodoret for example In Ezech. c. 20. that these Commandements Thou shalt not kill Thou shalt not commit adultery Thou shalt not steale and others of that kind alios quoque homines natura edoâ—uit were generally implanted by the law of nature in the minds of men But for the keeping of the Sabbath it came not in by nature but by Moses law At Sabbati observandi non natura magistra sed latio legis So. Theodoret. And answerably thereunto Sedulius doth divide the law into three chiefe parts Whereof the first is de Sacramentis In Rom. 3. of signes and Sacraments as Circumâ—â—sion and the Passeover the second is quae congruit legi naturali the body of the Law of nature and is the summary of those things which are prohibited by the words of God the third and last factorum of â—ites and ceremonies for so I take it is his meaning as new Moones and Sabbaths which cleâ—rly doth exempt the Sabbath from having any thing to doe with the law of nature De 〈◊〉 â—ide l 4 c. 24. And Damascen assures too that when there was no law enacted nor any Scripture inspired by God that then there was no Sabbath neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which three Ancients we might adde many more of these later times * In Decâ—lâ—g Ryvet and * Medulla theol l. 2 cap. 15. Aâ—â—es and divers others who though they plead hard for the antiquity of the Sabbath dare not referre the keeping of it to the law of nature but onely as wee shall see annon unto positive lawes and divine authority But hereof wee shall speake more largely when we are come unto the promulgating of this Law in the time of Moses where it will evidently appeare to be a positive Constitution onely fitted peculiarly to the Iewes and never otherwise esteemed of then a Iewish Ordinance 7 It s true that all men generally have agreed on this that it is consonant to the law of nature to set apart some time to Gods publicke service but that this time should rather be the seventh day then any other that they impute not unto any thing in nature but either to divine legall or Ecclesiasticall institution The Schoolmen Papists Protestants men of almost all perswasions in religion have so resolved it And for the Ancients our venerable Bede assures us that to the Fathers before the law all dayes were equall the seventh day having no prerogative before the others In Luâ— 19. and this he cals naturalis Sabbati libertatem the liberty of the naturall Sabbath which ought saith he to be restored at our Saviours comming If so if that the Sabbath or time of rest unto the Lord was naturally left free and arbitrary then certainly it was not restraind more unto one day theÌ„ another or to the seventh day more than to the sixth or eighth Even Ambrose Catharin as stout a chaÌ„pion as he was for the antiquity of the Sabbath finds himselfe at a losse about it For having tooke for granted as hee might indeed that men by the prescript of nature were to assigne peculiar times for the service of God and adding that the very Gentiles used so to do is fain to shut up all with an Ignoramâ—s Nesciâ—â—â— modo quem diem praecipue observarunt prisci illi Dei cultâ—res We cannot well resolve saith hee what day especially was observed by those who worshipped God in the times of old Wherein he doth agree exactly with Abâ—lensis against whom principally he tooke up the bucklers who could have taught him this if he would have learnt of such a Master that howsoever the Hebrew people or any other before the giving of the Law were bound to set apart some time for religioâ—s duties non â—amen magis in Sabbatâ— In Exod. 20. Qu. 11. quam in quolibet aliâ—rum dierum yet were they no more bound to the Sabbath day than to any other So for the Protestant Writers two of the greatest Advocates
commemorated in holy Scripture as when God sent out his Disciples by two and two when he chose twelve Apostles and left foure Evangelists But these things it were needles to suggest to you who have so many times beene lessened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stop your eares against such follies Saint Augustine also though hee had descanted a while upon the mysteries of this number De Civil Dei l. 11. c. 31. yet he cuts off himselfe in the very middle as it were Ne scientiolam suam leviter magis quam utiliter jactare velle videatur lest hee should seeme to shew his reading with more pride then profit And thereupon he gives this excellent rule which I could wish had beene more practised in this case Habenda est itaque ratio moderationis gravitatis ne forte cum de numero multum loquimur mensuram pondus negligere judicemur Wee must not take saith hee so much heed of numbers that wee forget at the last both weight and measure And this wee should the rather doe because that generally there is no rule layd downe or any reason to be given in nature why some particular numbers have been set apart for particular uses when other numbers might have served why Hiericho should be rather compassed seven times then sixe or eight why Abraham rather trained three hundred and eighteene of his servants then three hundred and twenty or why his servant tooke ten Camels with him into Padan Aram and not more or lesse with infinite others of this kind in the Law Leviticall Yet I deny not but that some reason may be given why in the Scripture things are so often ordered by sevens and sevens viz as Iustin Martyr tels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Râ—spons ad qu. 69. the better to preserve the memory of the Worlds Creation Another reason may be added which is by this inculcating of the number of seven unto the Iewes to make that people who otherwise were at first averse from it as before I noted continually mindfull of the Sabbath Numerum septenarium propter Sabbatum Iudaeis familiarem esse In Esaiae 4. was the observation of Saint Hierom. To draw this point unto an end It is apparant by what hath before been spoken that there is no Sabbath to be found in the beginning of the World or mentioned as a thin done in the second of Genesis either on any strength of the Text it self or by immediate ordinance and command from God collected from it or by the law and light of nature imprinted in the soule of man at his first creation much lesse by any naturall fitnesse in the number of Seaven whereby it was most capable in it selfe of so high an honour which first premised we shall the easier see what hath been done in point of practice CHAP. II. That there was no SABBATH kept fromâ— the Creation to the Floud 1 Gods rest upon the seventh day and from what hee rested 2 Zanchius conceit touching the sanâ—tifying of the first seventh day by Christ our Saviour 3 The like of Torniellus touching the sanctifying of the same by the Angells in Heaven 4 A generall demonstration that the Fathers before the Law did not keepe the Sabbath 5 Of Adam that he 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 hee kept not the Sabbath 10 The Sacrifices and devotions of the Ancients were occasionall 1 HOw little ground there is whereon to build the originall of the â—abbath in the sâ—cond of Genesis wee have â—t large declared in the former Chapter Yet wee deny not but that Text affords us a sufficient intimation of the equity and reason of it Oâ—igen câ—ntra Ceâ—s l. 6. which is Gods rest upon that day after all his works that hee had made Not as once Celsus did object against the Christians of his time as if the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. like to some dul artificer was weary of his labours and had need of sleepe for he spake the word onely and all things were made There went no greater labour to the whole creation then a dixit Dominus Therefore Saint Austin rightly noteth Dâ— Gen. ad lit l. 4. c 14. nec cum creavit defessus nec cum cessavit refectus est that God was neither weary of working nor refreshed with resting â—he meaning of the Text is this that hee desiâ—ted then from adding any thing de novo unto the World by him created as having in the six former dayes fashioned the Heaven and Earth and eveâ— thing in them contained and furnished them with all things necessary both for use and ornament I say from adding any thing de novo unto the World by him created but not from governing the same which is a worke by us as highly to be prized as the first creation and from the which God never resteth Sabbaths and all dayes are alike in respect of providence in reference to the universall government of the World and Nature Hom 23. in Num. Semper videmus Deum operari Sabbatum nullum est in quo Deus non operetur in quo non producat Solem suum super bonos malos No Sabbath whereon God doth rest from the administration of the World by him created whereon hee doth not make his Sun to shine both on good and bad whereon he raines not plenty upon the sinner and the just as Origen hath truly noted Nor is this more then what our Saviour said in his holy Gospell I worke saith he and my Father also worketh Contra Fausâ—um Man l. 16. â— 6. A saying as saith Saint Austine notes at which the Iewes were much offended our Saviour meaning by those words that God rested not nec ullum sibi cessationis statuisse diem and that there was no day wherein he tended not the preservation of the creature and therefore for his own part he would not cease from doing his Fathers businesse ne Sabbatis quidem no though it were upon the Sabbath By which it seemeth that when the Sabbath was observed and that if still it were in force it was not then and would not be unlawfull unto any now to look to his estate on the Sabbath day and to take care that all things thrive and prosper which belong unto him though he increase it not or adde thereto by following on that day the workes of his daily labour And this according to their rules who would have Gods example so exactly followed in the Sabbaths rest who rested as we see from creation onely not from preservation So that the rest here mentioned was as before I said no more then a cessation or a leaving off from adding any thing as then unto the World by him createdâ— Vpon which ground hee afterwards designed this day for his holy Sabbath
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
5. Rupertuâ— harps on the same string that the others did save that hee thinks the sabbath given for no other cause then that the labouring man being wearied with his weekly toyle might have some time to refresh his spirits Sabbatum nihil aliâ—d est nisi requâ—es vel qâ—am ob caâ—sam data est nisi ut operarius fessus caeteris septimanae diebus uno die requiesceret Gaudentius Brixianus in his twelfth Homily or Sermon is of the same minde also that the others were These seeme to ground themselues on the fifth of Deutronomy Vers. 14. where God commands his people to observe his sabbaths that thy man-servant and thy maid-servant may rest as well as thou And then it followeth Vers. 1â— Remember that thou wast a servant in the land of Egypt and that the Lord thy God brought thee out thence though with a mighty hand an out-stretched arme therefore the Lord thy God commanded thee to keep the sabbath day The force of which illation is no more then this that as God brought them out of Egypt wherein they were servants so he commands them to take pity on their servants and let them rest upon the sabbath considering that they themselues would willingly have had some time of rest had they been permitted A second motive might be this to make them alwayes mindfull of that spirituall rest which they were to keepe from the acts of sinne and that eternall rest that they did expect from all toyle and misery In reference unto this eternall rest Saint Augustine tels De Gen. ad lit l. 4 c. 11. us that the Sabbath was commanded to the Iewes in umbra futuri quae spiritalem requiem figuraret as a shadow of the things to come in S. Pauls language which God doth promise unto those that doe the works of righteousnesse And in relation to the other the Lord himselfe hath told us that he had given his Sabbath unto the Iewes to be a signe between him and them that they might know that he was the Lord that sanctified them Exod. 31. 13. which is again repeated by Ezech. cap. 20. 12. That they may know that I am the Lord which sanctifieth them For God as Gregory Nyssen notes it seemes onely to propose this unto himself that by all meanes he might at least destroy in man De reâ—urrect Chr. Orat. 2. his inbred corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was his ayme in Circumcision and in the Sabbath and in forbidding them some kinde of meates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by the Sabbath he informed them of a rest from 〈◊〉 To cite more Fathers to this purpose were a thing unnecessary and indeed sâ—nsibile super sensum This yet confirmes us further that the Sabbath was intended for the Iewes alone For â—ad God given the Sabbath to all other people as he did to them it must have also been a â—igâ—e that the Lord had sanctifiâ—d all people as hee did the Iewes 7 There is another motive yet to be considered and that concerneâ— as well the day as the institution God might have given the Iewes a Sabbath and yet not tied the sabbath to one day of seven or to the seventh precisely from the Worldâ— Creation Constitâ—i potuisset quod in die sabbâ—â—i coloretur Deâ—â— aâ—t in die Marâ—is aut in altera die God In Exod. 20. qu. 11. saith Tâ—stâ—tus might have ordered it to have his Sabbath on the Saturday or on the Tuesday or any other day what ever what any other of the weeke and no more then so No hee might have appointed it aut bis aut semel tantum in 〈◊〉 aut in mense once or twice a yeere or every moneth as hee had listed And might not God as well exceed this number as fall short thereof yes say the Protestant Doctors that hee might have done He might have made each third or fourth or fifth day a sabbath In Exod. 20. indeed as many as he pleased Sivolâ—isset Deuâ— absolut 〈◊〉 suo potâ—itplures dies imper are cultui suo impendendos so faith Doctor Ryâ—et one of the Professors of Leiden and a great Friend to the antiquity of the sabbath What was the principall motive then why the seventh day was chosen for this purpose and â—one but that Dial. cum Try phone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep God alwayes in their mindes so saith Iustin Martyr But why should that bee rather doâ—â— by a seventh day Sabbath then by any other De fest Paschal â—om 6. Saint Cyrill answeres to that point exceeding fully The Iewes saith hee became infeâ—ted with the 〈◊〉 of Egypt worshipped the 〈…〉 host of Heaven which seemes to be insinuated in the fourth of Deut. vers 19. Therefore that they might understand the Heavens to be Gods workmanship â—os 〈◊〉 suum 〈◊〉 jubet he willeth them that they imitate their Creatour that resting on the sabbath day they might the better understand the reason of the Festivall Which if they did saith hee in case they rested on that day whereon God had rested it was a plaine confession that all things were made by him and consequently that there were no other Gods besides him Et haec una ratio sabbato indicte quietis Indeed the one and onely reason that is mentioned in the body of the Commandement which reâ—â—ects onely on Gods rest from all his worke which he had made and leaves that as the absolute and sole occasion why the seventh day was rather chosen for the sabbath then the sixt or eighth or any other Which being so it is the more to be admired that Philo being a learned Iew or any learned Christian Writer leaving the cause expressed in the Law it selfe should seeke some secret reason for it out of the nature of the day De Abrahamo or of the number First Philo tels us that the Iewes doe call their seventh day by the name of sabbath which signifieth repose and rest Not because they did rest that day from their weekly labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because seven is found to be both in the world and man himselfe the most quiet number most free from trouble warre and all manner of contention A strange conceit to take beginning from a Iew Problem loc 55. yet that that followes of Aretius is as strange as this Who thinks that day was therefore consecrated unto rest even amongst the Gentiles quod putarent civilibus actionibus ineptum esse fortasse propter frigus planetae contemplationibus vero idoneum because they thought that day by reason of the dulnesse of the Planet Saturne more fit for contemplation then it was for action Some had it seemes conceived so in the former times whom thereupon Toâ—tatus censures in his Comment on the fifth of Deutroâ—â—â—y For where it was Gods purpose Qu. 3. as before we noted out of Cyrill to weane the people from Idolatry and Superstition to lay down such a reason
holy day so it was esteemed amongst them as before is shewn but other dayes esteemed as holy From Homer they produce two Verses wherein the Poet seemes to be acquainted with the Worlds Creation and the perfection of it on the seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the seventh day all things were fully done On that we left the waves of Acheron The like are cited out of Linus as related by Eusebiâ—â— from the collections of Aristobulus before remembred but are by Clemâ—ns fathered on Callimachuâ— another of the old Greek Poets who between them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which put together may be thus Englished in the main though not 〈◊〉 On the seventh day all things were made complete The birth-day of the World most good most great Seven brought forth all things in the starrie Skie Keeping each yeere their courses constantly This Clemens makes an argument that not the Iewes onely but the Gentiles also knew that the seventh day had a priviledge yea and was hallowed above other dayes on which the world and all things in it were complete and finished And so we grant they did but neither by the light of nature nor any observation of that day amongst themselves more then any other Not by the light of nature For Aristobulus from whom Clemens probably might take his hint speaks plainly that the Poetâ— had consulted with the holy Bible and from thence sucked this knowledge Ap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Authour saith of Hesiod and Homer Which well might be considering that Homer who was the oldest of them flourished about five hundred yeares after Moses death Callimachus who was the latest above seven hundred yeares after Homers time Nor did they speake it out of any observation of that day more then any other amongst themselues The generall practice of the Gentiles before related hath throughly as we hope removed that scruple They that from these words can collect a Sabbath had need of as good eyes as Clemens Strom l. 5. who out of Plato in his second dâ— republ conceives that he hath found a sufficient warrant for the observing of the Lords day above aâ—l the rest because it is there said by Plato that such as had for seven dayes solaced in the pleasant Meadowes were to depart upon the eighth and not returne till foure dayes after As much a Lords day in the one as any Sabbath in the â—ther Indeed the argument is weak that some of those that thought it of especiall weight have now deserted it as too light and triviall Ryvet by naâ—e who cites most of these Verses in his notes on Genesis to prove the Sabbath no lesse ancient then the worlds Creation doth on the Decalogue thinke them utterly unable to conclude that point nisi aliunde suffulciantur unlesse they be well backed with better arguments and authorities out of other Authours 10 Nay more then this the Gentiles were so farre from sanctifying the Sabbath or seventh day themselues that they derided those that kept it The Circumcision of the Iews was not more ridicâ—lous amongst the Heathens then their Sabbathâ— were nor were they more extremely scoffed at for the one Ap. Aug. de civit Dei l. 6. c. 11. then for the other by all sorts of Writers Seneca layes it to their charge that by occasion of their Sabbaths septimam fere aetatis suae partem vacando perdant Hist â— 5. they spent the seventh part of their their lives in sloth and idlenesse and Tacitus that not the seventh day but the seventh yeare also was as unprofitably wasted Septimo quoque die otium placuisse ferunt dein blandiente inertia septimum quâ—que annum ignaviae datum Moses saith he had so appointed because that after a long sixe dayes march the people became quietly setled on the seventh Iuvenal makes also the same objection Sat. 14. against the keeping of the Sabbath by the Iewish Nation quod septima quaeque fuit lux Ignava partem vitae non attigit ullam And Ouid doth not onely call them peregrina sabbata Reme amor l. â— as things with which the Romans had but smal and that late acquaintance but makes them a peculiar marke of the Iewish Religion Quaque die redeunt De Arte l. 1. rebus minus apta gerendis Culta Palestino septima sacra viro The seventh day comes for businesse unfit Held sacred by the Iew who halloweth it Where by the way Tostatus notes upon these words In Exod 20. that sacra sâ—ptima are here ascribed unto the Iewes as their badge or cognizance which had been most improper indeed untrue si gentes aliae servarent sabbatum if any other Nation specially the Romans had observed the same But to proceed Persius hits them in the teeth with their recutita sabbata Sat. 5. â— 4 ep â— and Martial scornfully calleth them Sabbatarians in an Epigram of his to Bassus where reckoning up some things of an unsavoury smell he reckoneth Sabbatariorum jejunia Ap. Iosephum Anâ—iq l. 12. 1. amongst the principall So Agacharcides who wrote the lives of Alexanders successours accuseth them of an unspeakable superstition in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they suffered Pâ—olomie to take their City of Hierusalem on a sabbath day rather then stand upon their guard But that of â—piâ—n the great Clerke of Alexandria Ioseph adv Apiâ—n l. 2. is the most shamefull and reproachfull of all the rest Who to despight the Iewes the more and lay the deeper stain upon their Sabbaths relates in his Egyptian story that at their going out of Egypt having travelled for the space of six whole dayes they became stricken with câ—rtain inflammations in the privie parts which the Egyptians call by the name of Sabbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for that cause they were compelled to rest on the seventh day which afterwards they called the Sabbath Then which what greater calumny could a malicious Sycophant invent against them Doubtlesse those men that speake so â—â—â—picably and reprochfully of the Iewish sabbath had never any of their own Nor did the Greeks and Lâ—tines and Egyptians only out of the plenty or the redundaÌ„ce rather of theiâ— wit deride scoffâ— the Sabbaths celebrated by those of Iewry it was a 〈…〉 on them Cap. 〈…〉 when wit was not so 〈…〉 For so the Prophet Ieremiah in his Lamentations made on the death of King Iosiah 〈…〉 at her sabbaths 〈…〉 this observation All nations else both Grâ—cian and Barbarian had never so agreed together to deride them for it 11 Yet we deny not all this while but that the fourth CoÌ„mandement so much therof as is agreeable to the law and light of nature was not alone imprinted in the minds of the Gentiles but practised by them For
they had statâ—s dies some appointed times appropriated to the worship of their severall gods as before was shewed their hâ—ly-dayes half-holydayes according to that estimatioÌ„ which their gods had gotten in the World And this as well to comfort and refresh their spirits which otherwise had bin spent wasted with continuall labour as to do service to those Deities which they chiefly honoured De leg l. â— Dii genus hominum laboribus natura pressum miserati remissionem laborum statuerunt solennia festa was the reâ—olution once of Plato But this concludes not any thing that they kept the sabbath or that they were obliged to keep it by the law of nature Purch Pilgr l. â— c. 4. And where it is conceived by some that the Gentiles by the light of nature had their Wakes which is supposed to be an argument that they kept the sabbath a week being onely of seven dayes and commonly so called both in Greeke and Latine we on the other side affirme that by this very rule the Gentiles many of them if not the most could observe no sabbath because they did observe no weeks For first the Chaldees and the Persians had no weeks at all but to the severall dayes of each severall moneth appropriated a particular name of some King or other Emend â—â—mp l. 3. as the Pâ—ruvians doe at this present time nomina dicbus mensis indunt ut prisci Persae as Scaliger hath noted of them The Grecians also did the like in the times of old there being an old Attick Calendar to be seen in Scaliger wherein is no division of the mâ—neth into weeks at all Then for the Romans they divided their accompt into eighths eighths as the Iewes did by sevens and sevens the one reflecting on their nundinae as the other did upon their sabbath Id. l. 4. Ogdoas Romanorum in tributione dierum servabatur propter nundinas ut hebdomas apud Iudaeos propter sabbatum For proofe of which there are some ancient Romanâ—Calendars to be seen as yet one in the aforesaid Sâ—aliger the other in the Roman Antiquities of Iohn Rossinus wherin the dayes are noted from A to H as in our common Almanacks from A to G. The Mexicans go a little further Id. l. 1. Edit 2. and they have 13. dayes to the week as the same Scaliger hath observed of them Nay even the Iewes themselues were ignorant of this division of the yeere into weeks Iâ— Levit. 23. qu. 3. as Tostatus thinks till Moses learnt it of the Lord in the fall of Mannah Nor were the Greeks Romans destitute of this accompt onely whiles they were rude and untrained people as the Peruvians and the Mexicans at this present time but when they were in their greatest flourish for Arts and Empire Hist. l. 36. Dion affirmes it for the ancient Grecians that they knew it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—turaâ— 7. for ought hee could learne and Seneca more punctually that first they learnt the motions of the Planets of Eudoxus who brought that knowledge out of Egypt and consequently could not know the wâ—â—ke before And for the Romans though they were well enough acquainted with the Planets in thâ—ir latter times yet they divided not their Calendar into weeks as now they doe till neere about the time of Dionysius Exiguus who lived about the yâ—ere of Christ 520â— Nor had they then received it in all probability had they not long before admitted Christianity throughout their Empire and therewithall the knowledge of the holy Scriptures where the accompt by weeks was exceeding obvious Therefore according to this rule the Chaldees Perâ—ians Greeks and Romans all the foure great Monarchies did observe no Sabbaths because they did observe no weeks Which said in this place once for all wee resolue it thus that as the Israelites kept no Sabbath before the Law so neither did the Gentiles when the Law was given which prooves it one of Moses Ordinances no prescript of nature CHAP. V. The Practice of the Iewes in such observances as were annexed unto the SABBATH 1 Of some particular adjuncts affixed unto the Iewish Sabbath 2 The Annuall Festivals called Sabbaths in the Booke of God and reckoned as a part of the fourth Commandement 3 The Annuall Sabbaths no lesse solemnely observed and celebrated theâ— the weekly were if not more solemnely 4 Of the Parascâ—â—e or Preparation to the Sabbath and the solemne Festivalls 5 All manner of worke as well forbidden on the Annuall as the weekly Sabbaths 6 What things were lawfull to be done on the Sabbath dayes 7 Toâ—ching the prohibitions of not kindling fire and not dressing meat 8 What moved the Gentiles generally to charge the Iewes with Fasting on the Sabbath day 9 Touching this Prohibition Let no man goe out of his place on the Sabbath day 10 All lawfull recreations as Dancing Feasting Man-like Exercises allowed and practised by the Iewes upon their Sabbaths 1 I Shewed you in the former Chapter the institution of the Sabbath by whom it was first published and to whom prescribed It now remaynes to see how it was observed how farre the people thought themâ—eâ—â—es obligâ—d by it and in what â—ases they were pleased to dispense thâ—rewith Which that we may the better doe we will take notice first of the Law it selfe what is contained in the same what the Sabbath signifieth and then of such particular observances which by particular statutes were affixed by God to the fourth Commandement either by way of Comment on it or addition to it and after werâ— misconstrued by the Scribes and Pharisees to insnare the people And first not to say any thing in this place of the quid nominis or derivation of the word which Philâ— and Iosephus and the Seventy doe often render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repose or rest Sabbath is used in Scripture to signifie some selected time by GOD himselfe deputed unto rest and holinesse Most specially and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it points out unto us the seventh day as that which was first honoured with the name of Sabbath Exod 16. 25. and in the second place those other Festivals which were by God prescribed to the house of Israel and are called Sabbaths also as the others were Of these the one was weâ—kly and the others Annâ—all the New-moones not being honoured with this title in the Booke of God though in heathen Authours The weâ—kly Sabbath was that day precisely whereon God restâ—d from the workes that he had made which he commanded to be kept for a day of rest unto the Iewes that so they might the better meditate on the wondrous works that he had done every seventh day exactly in a continuall revolution from time to time Deâ—fide Orthâ—d l. 4. c. 24. Therefore saith DamasceÌ„ when we haue reckoned to seven daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our computation of the time runnes round and begins anew These as in generall and 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before I said they were called Sabbaths so wâ—re there some of them that had particular adjuncts whereby to know them from the rest whereof the one was constaâ—t and the other casuall The 〈◊〉 adjunct is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈…〉 as the 〈◊〉 tenders it mention whereof is made in Saint Lukes Gospel Our English reades it Cap 6. 1. on the second Sabbath afâ—er the first A place and passage that much exercised mens wits in the former times and brought forth many strange conceits untill at last this and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and super fluvious manare fontâ—s Casâ—ub Exerc. 14. n. 1. came to be reckoned in a Proverbe as preposterous things Scaliger hath of late untied the knot and resolved it thus Emeâ—d Temp. lib. 6. that all the Weeks or Sabbaths from Pasâ—h to Penteâ—â—st did take their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the second day of the Feast of Passeover that being the Epâ—che or point of time from which the fifty dayes were to be accompted by the Law and that the first Weeke or Sabbath after the said second day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the rest According to which reckoning the second Sabbath after the first as we translate it must be the first Sâ—bbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the second day of the Passeover The casuall adjunct is that sometimes there was a Sabbath that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Sabbath Cap. 19. 31. or as it is in Saint Iohns Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnus ille dies Sabbati as the Latine hath it And is so called not for its owne sake Excerc 16. n. 31. for Casaubon hath rightly noted nunquameam appellationem Sabbato tributam reperiri propter ipsum but because then as many other times it did the Passeover did either fall or else was celebrated on a Sabbath Even as in other cases and at other times when any of the greater and more solemne Festivalls did fall upon the Sabbath day they used to call it Epist. 110 l. 3 Sabbatum Sabbatorum a Sabbath of Sabbaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidore Pelusiotes notes it 2 For that the Annuall Fâ—â—sts were called Sabbaths too is most apparant in the Scriptures especially Levit. 23. where both the Passeover the Feast of Trampets the Feast of Expiation and the Feast of Tubernacles are severally entituled by the 〈◊〉 of Sabbaths The Fathers also note the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Chysostâ—me Hom. in Mâ—th 39. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Isidore in the place before remembred Even the New-moones amongst the Gentiles had the same name also as may appeare by that of Horace who calls them in his Satyres Tricesima Sabbata L. 1. Sat. 9. because they were continually celebrated every thirtieth day The like they did by all the rest Emend Temp. lib. 3. if Ioseph Scaligers note be true as I think it is who hath affirmed expresly Omnem festivitatem Iudaicam non sâ—lum Iudaeos sed Gentiles sabbatum vocare Nay as the weekly Sabbaths some of them had their proper adjuncts De Sabbat Circumcis so had the annuall Saint Athanasius tels us of the Feast of Expiation that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the principall Sabbath for so I take it is his meaning which selfe same attribute is given by Origen to the Feast of Trumpets Clemens In Num. 2â— hâ—m 23. of Alexandria 6. Stromat brings in a difference of those Festivalls out of a supposed worke of Saint Peter the Apostle wherein besides the New-moons and Passeover which are there so named they are distributed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the first Sabbath the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called Exer. 14. â— 1. and the Great day Casaubon for his part protesteth ipsi obscurum esse quid fit sabbatum primum that he was yet to seek what should the meaning be of that first Sabbath But Scaliger conceives and not improbably that by this first Subbath â—â—â—nd Temp. â—roleg Edit 2. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was meant the Feast of Trumpets because it was caput anni or the beginning of the civill yeere the same which Origen cals Sabbatum sabbatorum as before we noted As for the Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so named in Clemens that hee conceives to be the Feast of Pentecost and the great day in him remembred the Feast of Tabernacles for the which last he hath aâ—thority in the Scriptures who tell of the Great day of this very Feast Ioh. 7. 37. Not that the Feast of Tabernacles was alone so called but in a more especiall manner For there were other dayes so named besides the Sabâ—aths 〈…〉 Dies 〈◊〉 saith Tertullian sabbata ut opinor coenas puras jejâ—nia dies magnos Where sabbata dies magni are distinguished plainly Indeed it stood with reason that these annuall Sabbaths should have the honour also of particular adjuncts as the weekly had being all founded upon one the same Commandement Philo affirmes it for the Iewes De Decalog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The fourth Commandâ—â—ent â—aith he is of the Sabbath and the Festivalls of Vowes of Sacrifices formes of purifying and other parts of divine worship Which is made good by Zanchie for the Christian Writers who in his worke upon the Deâ—alogue doth resolue it thus In Maâ—dâ—t 4 Sabbati nomine ad Iâ—daeos quod attinebat Deus intellexit non solum sabbatum septem dierum sed sabbata etiam annorum item omnia festa quae per Mosen illis explicavit It was the morall part of the fourth Commandement that some time should be set apart for Gods publicke service and in the body of that Law it is determined of that time that it should be one day in seven Yet not exclusively that there should be no other time appointed either by God or by his Church then the seventh day onely God therefore added other times as to him seemed best the list whereof wee may behold in the twenty third of Levitiâ—us and the Church too by Gods example added also some as namely the Feast of Dedication and that of Purim 3 Now as the Annuall Festivalls ordained by God had the name of Sabbath as the weekly had â—o the observances in them were the â—ame or not mâ—ch different if in some things the weekly Sabbath seemed to have preheminence the Annuall Sabbaths went beyond theÌ„ in some others also For the coÌ„tinuance of these Feasts the weekly Sabbath was to be observed throughout thâ—ir generations for a perpetuall covenant Exod 31. 16. So for the Passeover you shall observe it throughout your generations by an ordinance for ever Exod. 12. 14. The like of Pentecost it shall be 〈◊〉 forâ—ver throughout your genâ—rations
〈◊〉 23. 21. So also for the Feast of Expiation Levit. 23. 31. and for the Feast of Tabernacles Levit 23. 41. Where note that by these words forâ—ver and throughout their generations it is not to be understood that these Iâ—wisâ— Festivallâ— were to be perpetâ—all for then they would oblige us now as they did the Ieâ—es but that they were to last as long as the Republick of the Iewes should stand and the Mosaicall Ordinaâ—ces were to be in force Per generationes vestras i.e. quam diâ— Resâ—â—b Iudaica constaâ—â—t as Tâ—status notes upon this twenty third of Leviticus For the solemnity oâ— these Feaste the presence of the high priests was as neceâ—â—ary in the one as in the other bello l. 6. 6. The high priests also saith â—â—â—epâ—us 〈◊〉 with the priests into the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet not alwayes but onely on the Sabbaths and New-moones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also on those other Feasts and solemne assemblies which yeâ—â—ely were to be observed according uâ—to the 〈◊〉 of the Country And hitherto wee finde no difference at all but in the manner of the rest there appeares a littlâ— between the weekly Sabbath and some of the Annuall For of the weekly Sabbath it is said expresly that thou shalt doe no manner of worke as on the other side of the Passeover the Penâ—icost the Feast of Trumpets and of Tabernacles that they shall do no servile work which being well examined will be found the same in sence iâ— 23. 7 21 36. though not in sound But then again for sence and â—ound it is expresly said of the Expiation that therein thoâ— shalt do no manner of work as was affirmed before of the weekly Sabbath So that besides the seventh day Sabbath there were seven Sabbaths in the yeare in sixe of which viz. the first and seventh of unleavened bread the day of Pentâ—cost the Feast of Trumpâ—ts and the first and eighth day of the Feast of Tabernacles they were to doe no servile workâ— and on the Expiation dâ—y no worke at all So that in thiâ— respect the wâ—ekly Sabbath the day of Expiation were directly equall according to the very letter In other things the day of Expâ—atâ—â—n seemes to hâ—ve 〈…〉 the high Priest 〈…〉 indutus attired in his 〈◊〉 might goe into the Sanâ—tum sanctorum or the holiest of all to make aâ—â—onement for the people whereof see Levâ—â— 1â— And secondly in that the sacrifices for this day 〈◊〉 more and greater then those appointed by the Lord for the weekly Sâ—bbaths which last is also true of the other Festivals For where the sacrifâ—câ— appointed for the weekly Sabbath conâ—isted onely of two Lambes over and above the daily sacrifice with a meat-offering and a drink-offering thereunto proportioned on the Nâ—w-moones and all the Annuall Sabbaths before remembred the saâ—rifices were enlarged nay more then trebled as is expressed in the 28. and 29. of the booke of Numbers Nay if it hapned any time as some times it did that any of these Festivals did fall upon the weekly Sabbath or that two of them as the New-moones and the Feast of Trumpets feâ—l upon the same the â—ervice of the weekly Sabbath lessened not at all the sacrifices destinate to the Annuall Sabbath but they were all performed in their severall turns The Text it selfe affirmes as much in the two Chapters before specified and for the practice of it that so it was it is apparant to be seen in the Hebrew Calendars Ap. Aâ—swâ—rth in Num. â—8 Onely the difference was this as Rabbiâ—Maimony informes us that the addition of the Sabbath was first performed and after the addition of the New-moone and then the addition of the Good day or other Festivall So that in case the weekly sabbath had a priviledge above the Annuall in that the Shew-bread or the loaves of proposition were onely set before the Lord on the weekly Sabbaths the â—nnuall Sabbaths seeme to have had amends all of them in the multiplicitie of their sacrificâ—s and three of them in the great solemnity and concourse of people all Israel being bound to appeare before the Lord on those three great Festivals the Passeouer the Pentecost and the Feast of Tabernacles As for the pâ—nalty inflicted on the breakers of these solemne Feâ—â—â—vals it is expresly said of the weekly sabbath that whosoever doth any wâ—rks 〈…〉 31. 15. and in the Versâ— before that whosoever doth any worke therein that soule shall be cut off or as the Chaldee Paraphrase reads it that man shall be destroyed from amongst his people Which if it signifie the same 〈◊〉 by the Chaldee Paraphrase it seemes to doe it is no more then what is elsewhere said of the Expiation for so saith the Text. Leviâ— 23 30. And whatsoever soule it be that doth any wâ—rke in that same day that sâ—â—le will I destroy from amongst his people But if the phrase be different as the Rabbins say the difference is no more then this that they that breake the weekly Sabbath are to be put to death by the Civill Magistrate and they that worke upon the Feast of Expiation shall be cut off by God by untimely deaths As for the other Annuall Saâ—baths the Rabbins have determined thus Ap. Ainsworth in Levit. 23. 7. that whosoever doth in any of them such works as are not necessary for food as if he build or pull downe or weave and the like hee breaketh a Commandement and transgresseth against this prohibition yee shall not doe any servile worke and if he doe and there be witnesses and evident proofe hee is by law to be beaten or scourged for it So that we see that whether we regard the institution or continuance of these severall Sabbaths or the solemnities of the same either in reference to the Priests the Sacrifices and concourse of people or finally the punishment inflicted on the breakers of them the difference is so little it is scarce remarkable considering especially that if the weekly Sabbaths do gain in one point they loose as often in another For the particulars we shall speake of them hereafter as occasion is 4 As for the time when they began their Sabbaths and when they ended them they tooke beginning on the evening of the day before and so continued till the evening of the Feast it selfe The Scripture speaks it onely as I remember of the Expiation which is appointed by the Lord to be observed on the tâ—â—th day of the seventh moneth Levit. 23. 27. yet â—o that it is ordered thus in the 31 It shall be unto you a Sabbath of rest and yee shall afflict your soules on the ninth day of the moneth at even And then it follâ—weth From even to even shall yee celebrate your Sabbath But in the practice of the Iewes it was so in all either because they tooke those words for a generall precept or else because they commonly did accompt their day from even to even
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
particular Ordinances which have been severally affixed to the fourth Commandement either by way of Comment on it or addition to it that which is most considerable is that prohibition in the 35 of Exodus viz. Vers. 12. Ye shall kindle no fire throughout your habitations on the sabbath day The Rabbins some of them conceive that hereby is meant that no man must be beaten or put to death upon the sabbath and then it must be thus expounded yee shall kindle no fire i. e. to burne a man upon the sabbath who is condemned by the Law to that kinde of death and consequently not to put him on that day unto any punishment at all Others of late referre that prohibition unto the building of the Tabernacle in that Chapter mentioned and then the meaning will be this that they should make no fire on the sabbath no though it were to hasten on the worke of the holy Tabernacle Philo restraines it chiefly unto manuall Trades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such whereby men doe get their livings and then it must be thus interpreted yee shall not kindle any fire that is to doe any common ordinary and servile works like as doe common Bakers Smiths and Brewers by making it part of their usuall trade De vit Mos. l. 3. The later Rabbins almost all and many Christian Writers also taking the hint from Vatablus and Tremelius in their Annotations referre it unto dressing of meat according to the latter custome Nay generally the Iews in the later times were more severe and rigid in the exposition of that Text and would allow no fire at all except in sacred matters onely For whereas Rabbi Aben Ezra had so expounded it Tostat. in Iosuâ— â— q. 2. quod liceat ignem accendere ad calefaciendum si urgeret frigus that it was lawfull to make a fire wherewith to warme ones selfe in the extremity of cold weather though not to dresse meate with it for that dayes expence the Rabbins generally would have proceeded against him as an Hereticke and purposely writ a Booke in confutation of him which they called the Sabbath How this interpretation was thus generally received I cannot say But I am verily perswaded that it was not so in the beginning Ex. 16. 23. and that those words of Moses quae coquenda sunt hodie coquite bake that which yee will bake to day and seeth what ye will seeth which words are commonly produced to justifie and confirme this fancie do prove quite contrary to what some would have them The Text and Context both make it plaine and manifest that the Iewes baked their Mannah on the Sabbath day The people on the sixt day had gathered twice as much as they used to do whereof the Rulers of the Congregation acquainted Moses And Moses said to morrow is the rest of the holy Sabbath unto the Lord bake that which yee will bake to day and seeth what yee will seeth and that which remayneth over lay up to be kept untill the morning i. e. As much as you conceive will be sufficient for this present day that bake or boyle according as you use to doe and for the rest let it be laid by to be baked or boyled to morrow that you may have wherewith to feed you on the Sabbath day That this interpretation is most true and proper Iâ—eâ—se 24. appeares by that which followeth in the holy Scripture viz. They laid it up as Moses bade and it did not stinke neither was any worme therein as that which they had kept till morning on some day before Verse 20. This makes it evident that the Mannah was laid up unbaked for otherwise what wonder had it been at all that it did neither breed worme nor stinke had it been baked the day before Things of that nature so preserved are farre enough from putrifying in so short a time This I am verily perswaded was the practice then and for this light unto that practice I must ingenuously confesse my selfe obliged to Theophilus Braborne Chaâ— â— the first that ever looked so neere into Moses meaning And this most likely was the practice of the Iewes in after times even till the Pharisees had almost made the words of God of no effect by their traditions for then came in those many rigid ordinances about this day which made the day and them ridiculous unto all the Heathens Sure I am that the Scriptures call it a day of gladnesse for it was a Festivall and therefore probable it is that they had good cheere And I am sure that D. Boâ—nd the Founder of these Sabbatarian fancies 2 Edit p. 137. 138. though he coÌ„ceive that dressing meat upon the Sabbath was by the words of Moses utterly unlawfull in the time of Mannah yet hee conceives withall that that Commandement was proper onely unto the time of Mannah in the Wildernesse and so to be restrained unto that time onely Therefore by his confession the Iewes for after times might as well dresse their meat on the Sabbath day as on any other notwithstanding this injunction of not kindling fire Indeed why not as well dresse meat as serve it in the attendance of the servant at his Masters Table being no lesse conâ—iderable on the Sabbath day then of the Cookes about the Kitchin especially in those riotous and excessive Feasts which the Iewes kept upon this day however probably they might dresse their meatâ— on the day before 8 I say those riotous and excessive Feasts which the Iewes â—ept upon that day and I have good authoritie for what I say Saint Augustine tels us of them they kept the Sabbath onely * Tract 3. in Ioh. ad luxuriam ebrietatem and that they rested onely * De 10. chordis c. 3. ad nugas luxurias suas that they consumed the day languide luxurioso otio and finally did abuse the same not onely * In Psal 91. deliciis Iudaicis but ad nequitiam * In Psal. 32. even to sinne and naughtinesse Put altogether and we have luxury and drunâ—ennesâ—e and sports and pleasures enough to manifest that they spared not any dainties to set forth their Sabbath though on a Pharisaicall prohibition they forbare to dresse their meats upon it Nay Sympo Isac l. 4. Plutarch layes it to their charge that they did feast it on their Sabbath with no small excesse but of wine eâ—pecially Who thereupon conjectureth that the name of Sabbath had its originall from the Orgies or Feasts of Bacchus whose Priests used often to ingeminate the word Sabbi Sabbi in their drunken Ceremonies Which being so it is the more to be admired that generally the Romans did upbraid this people with their Sabbaths fast Augustus having been at the Bathes Suetâ—n in Octau c. 76. and fasting there a long time together gives notice of it to Tiberius thus ne Iudaâ—ns quideâ— tam diligâ—nter sabbatis jejâ—â—ium 〈◊〉 that 〈◊〉 any Iâ—w â—ad
which to make their Prayers to God saw what they looked not for that wretched and prohited spectacle So that the people were not stinted in their goings on the Sabbath day nor now nor in a long time after as by the course of the ensuing story will at large appeare Even in the time of Mannah they did not thinke themselues obliged not to stirre abroad upon the Sabbath or not to travaile above such and such a compasse in case they did it not out of a meere distrust in God as before they did to gather Mannah but either for their meditation or their recreation 10 What said I for their recreation what was that permitted yes no doubt it was Though the Commandement did prohibit all manner of work yet it permitted questionlesse some manner of pleasures The Sabbaths rest had otherwise been more toylesome then the week-dayes labour and none had gained more by it then the Oxe and Asse Yea this injunction last related Let none gâ— out of his place on the seventh day had been a greater bondage to that wretched people then all the drudgeries of Egypt Tostatus tels us on that Text non est simpliciter intelligendum c. It is not so to be conceived that on that day the people might not stirre abroad or go out of their doores at all but that they might not goe to labour or trafficke about any wordly businesses Etenim die saâ—bati ambulari possunt Hebraei ad solaciandum c. For the Iewes lawfully might walk forth on the Sabbath day to recreate and refresh themselues so it be not in pursuite of profit And this he saith on the confession of the Iews themselves Cop. 10. ut ipsi communiter confitentur Buxdorfius in his Iewish Synagogue informes us further Permissum est juvenibus ut tempore sabbati currendo spatiando saltando sese oblectent c. It is saith he permitted that their young men may walke and run yea and dance also on the Sabbath day and leape and jumpe and use other maâ—like Exercises in case they doe it for the honour of the holy Sabbath This speakes he of the moderne Iewes men as tenacious of their Sabbath and the rigours of it as any of the Ancients were save that the Essees and the Pharisies had their private flings above the meaning of the Law Of manly Exercises on the Sabbath wee shall see more anon in the seventh Chapter And as for dancing that used anciently to dance upon the â—abâ—atâ— is a thing unquestionable Saint Austine saith they used it and rebukes them for it not that they danced upon the Sabbath but that they spent wasted the whole day in dancing There is no question an abuse even of lawfull pleasures And this is that which he so often layes unto them Iâ— Pâ—al 32. Melius tota die foderent quam tota die saltarent better the 〈◊〉 did digge all day then dance all day And for the women melius eâ—rum foeminae lanam facerent quam illo die in neomeniis saltarent â—roct 3. in Iob. 1. better the women spin then waste all that day and the New-moones in dancing as they use to do I have translated it all that day agreeable unto the Fathers words in another place where it is said expresly in tota die Melius foeminae eorum die sabbati lanas facerent quam tota die in neomeniis suis impudice saltarent De decem chordis c. 3. Where note not dancing simply but lascivioâ—s dancing and dancing all day long without respect to pious and religious duties Ad Magâ—esianos are by him disliked Ignatius alâ—o saith the same where he exhorts the people not to observe the Sabbath in a â—ewish fashion walking a limited space and setting all their mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they did in dancing and in capering They used also on that day to make invitations Feasts and assemblies of good neighbourhood to foster brotherly love and concord amongst one another a thing even by the Pharisees themselues both allowed and practisâ—d Saint Luke hath given an instance of it Lukâ— 14. â— how Christ went into the house of a chiefe Pharisee to eat bread on the Sabbath day In plainer termes the Pharisee invited him that day to dinner Wee may asâ—ure our selves so famous a Professour had not invited so great a Prophet nor had our Saviour Christ accepted of the invitation had they not both esteemed it a lawfull matter It â—eemes it was a common practice for friends to meete and feast together on the Sabbath Finito cultu Dei solebant amici convenire inter se convivia agitare Harmon c. 119. as Chemnitius notes upon the place Lastly they used upon this day as to invite their Friends and Neighbours so to make them welcome oyâ—ting their heads with oile to refresh their bodies and spending store of wine amongst them to make glad their hearts In which regard whereas all other marketting was unlawfull on the Sabbath dayes there never was restraint of selling wine the Iewes beleeving that therein they brake no Commandement Hebraei faciunt aliquid speciale in vino viz. In Exod 1â— quod â—um in sabbato suo à caeteris venditionibus emptionibus cessent solum vinum vendunt credentes se non solvere sabbatum as Tostatus hath it How they abused this lawfull custome of Feasting with their Friends and Neighbours on the Sabbath day into foule riot and excesse we have seen already So having spoken of the weekly and the Annâ—all Sabbaths the differencâ— and agreement which was betweene theâ— both in the institution and the observation as also of such severall observances as were annexed unto the same what things the Iewes accounted lawfâ—ll to be done and what unlawfull and how farre they declared the same in their constant practice it is high time that we continue on the story ranking such speciall passages as occure hereafter in their place and order CHAP. VI. Touching the obseâ—vation of the SABBATH unto the time the people were established in the Promised Land 1 The Sabbath not kept constantly during the time the people wandred in the Wildernesse 2 Of him that gathered sticks on the Sabbath day 3 Wherein the sanctifying of the Sabbath did consist in the time of Moses 4 The Law not ordered to be read in the Congregation every Sabbath day 5 The sack of Hiericho and the destruction of that people was upon the Sabbath 6 No Sabbath after this without Circumcision and how that Ceremony could consist with the Sabbaths rest 7 What moued the Iewes to preferre Circumcision before the Sabbath 8 The standing still of the Sun at the prayers of Ioâ—uah c. could not but make some alteration about the Sabbath 9 What was the Priests worke on the Sabbath day and whether it might stand with the Sabbaths rest 10 The scattering of the Levites over all the â—ribes had no relation unto the reading of
the Law on the Sabbath dayes 1 WE left this people in the Wildernes where â—he Law was given them and whether this Commandement were there kept or not hath been made a question and that both by the Iewish Doctours and by the Christian. Some have resolved it negatively that it was not kept in all that time which was forty yeares and others that it was at some times omitted according to the stations or removes of Israel or other great and weighty businesses which might intermit it It is affirmed by Rabbi Solomon that there was onely one Passeover observed whiles they continued in the Deserts notwithstanding that it was the principall solemnity of all the yeare Et si illud fuit omissum multo fortius alia minus principalia If that saith he then by an argument à majore ad minus much rather were the lesser Festivals omitted also Ap. Galatin l. 11. c. 10. More punctually Rabbi Eleazar who on those words of Exodus and the people rested the sâ—venth day Chap. 16. 30. gives us to understand that for the space of forty yeares whilest they were in the Wildernesse non fecerunt nisi duntaxat primum sabbatum they kept no more then that first Sabbath According unto that of the Prophet Amos Have yee offered unto mee sacrifices and offerings in the wildernesse forty yeares O house of Israel Chap. 5. 25. On which authority Arâ—tius for the Christian Doctors doth affirme the same Sabbata per annos 40. nâ—n observavit in deserto populus Dei Amos 5. 25. Probl. loc 35. The argument may be yet inforced by one more particular that Circumâ—ision was omitted for all that while and yet it had precedency of the Sabbath both in the institution for the times before and in the observation for the times that followed If therefore neither Circumcision nor the daily sacrifices nor the Feast of Passeover being the principall of the Annuall Sabbaths were observed by them till they came to the land of Canaan why may not one conclude the same of the weekly Sabbaths Others conceive not so directly but that it was omitted at â—ometimes and on some occasions Omitted at some times as when the people journied in the Wildernesse many dayes together In Exod. 12 nulla requiâ—â—liquorum dierum habita without rest or ceasing and this the Hebrew Doctours willingly confesse as Tostatus tels us Omitted too on some occasions as when the spiâ—s were sent to discover the Land what was the strength thereof and what the riches in which discovery they spent foâ—ty dayes it is not to be thought that they kept the Sabbath It was a perillous work that they went about not to be discontinued and layed by so often as there were Sabbaths in that time But not to stand upon conjectures the Iewish Doctors say expresly that they did not keepe it Lib. 11. c. 10. So Galatine reports from their owne records that in their latter exposition on the Book of Numbers upon those words Chap. 13. 2. send men that they may search the land of Canaan they thus resolue it Nuncio praecepti licitum est c. A Messenger that goes upon Command may travaile any day at what time hee will And why because he is a Messenger upon command Nuncius autem praecepti excludit sabbatuâ— The phrase is somewhat darke but the meaning plaine that those which went upon that errand did not keepe the Sabbath Certaine it also is that for all that time no nor for any part thereof the people did not keepe the Sabbath completely as the Law appointed For where there were two things concurring to make up the Sabbath firâ—t rest from labour and secondly the sacrifices destinate unto the day however they might rest some Sabbaths from their daily labours yet sacrifices they had none untill they came into the land of Canaan 2 Now that they rested sometimes on the Sabbath day and perhaps did so generally in those forty yeares is manifest by that great and memorable businesse touching the man that gathered sticks upon the Sabbath The case is briefly this Numb 15. Vers. 32. ad 37. the people being in the wildernes found a man gathering sticks on the Sabbath day and brought him presently unto Moses Moses consulted with the Lord and it was resolued that the offender should be stoned to death which was done accordingly The Law before had ordered it that he who so offended should be put to death but the particular manner of his death was not knowne till now The more remarkable is this case because it was the onely time that wee can heare of that execution had been done upon any one according as the Law enacted and thereupon the Fathers have took some pains De vit Mos. l. 3 to search into the reasons of so great severity Philo accuseth him of a double crime in one whereof hee waâ— the principall and an Accessarâ— onely in the other For where it was before commanded that there should be no fire kindled on the Sabbath day this party did not onely labour on the day of rest but also laboured in the gathering of such materials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might administer fuell to prohibited fire Saint Basil seemes a little to bemoan the man De judicio Dâ—i in that hee smarted so for his first offence not having otherwise offended either God or Man and makes the motive of his death neither to consist in the multitude of his sinnes or the greatnesse of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely in his disobedience to the will of God But we must have a more particular motive yet then this And first Rupertus tels us In locum per superbiam illud quod videbatur exiguum commisit that he did sinne presumptuously with an high hand against the Lord and therefore God decreed he should die the death God not regarding either what or how great it was sed qua mente fecerat but with what minde it was committed But this is more I think then Rupertus knew being no searcher of the heart Rather I shall subscribe herein unto Saint Chrysostome Hom. 39. in Math. 12. Who makes this Quaere first seeing the Sabbath as Christ saith was made for man why was he put to death that gathered sticks upon the Sabbath And then returns this answere to his owne demand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because in case God had permitted that the Law should have been slighted in the first beginning none would have kept it for the future Qu 31. â—n Num. Theodoret to that purpose also ne autor fieret leges transgrediendi lest othâ—r men encouraged by his example should have done the like the punishment of this one man striking a terrour unto all No question but it made the people farre more observant of the Sabbath then they would have beene who were at first but backwards in the keeping of it as is apparant by that passage
in the sixteenth of Exod. v. 27. And therefore stood the more in need not onely of a watch-word or Memento even in the very front of the Law it selfe but of some sharper course to stirre up their memory Therefore this execution was the more reqvisite at this instant aswell because the Iewes by reason of their long abode in a place of continual servile toyle could not be suddainly drawne unto contrary offices without some strong impression of terrour as also because nothing is â—ore needfull then with extremity to punish the first transgressours of those Lawes that do require a more exact observation for the times to come What time this Tragedy was acted is not known for certain By Torniellus it is placed in the yeare 2548. of the Worlds Creation which was some foure yeares after the Law was given More then this is not extant in the Scripture touching the keeping of the Sabbath all the life of Moses What was done after we shall see in the land of Promise 3 In the mean time it is most proper to this place to take a little notice of those severall duties wherein the sanctifying of the Sabbath did consist especially that we may know the better what we are to looke for at the peoples hands when wee bring them thither Two things the Lord commanded in his holy Scripture that concern the Sabbath the keeping holy of the same one in relation to the people the other in reference to the Priest In reâ—erence to the people he commaâ—ded onely rest from labour that they should doe no manner of worke and that 's contained expresly in the Law it selfe In reference to the Priest Numb 28. he commanded sacrifice that on the Sabbath day over and above the daily sacrifice there should be offered to the Lord two Lambes of an yeare old without blemish one in the morning and the other in the evening as also to prepare first and then place the Shewbread being twelue loaves one for every Tribe continually before the Lordeâ—very Sabbath day These severall references so divided the Priest might do his part without the people and contrary the people doe their part without the Priest Of any Sabbath duties which were to be performed betweene them wherein the Priest and people were to joyne together the Scriptures are directly silent As for these severall duties that of the Priest the Shew-bread and the sacrifice was not in practice till they came to the Land of Canaan and then though the Priest offered for the people yet he did not with them So that for forty yeares together all the life of Moses the sanctifying of the Sabbath did consist onely for ought we finde in a bodily rest a ceasing from the works of their weekly labours and afterwards in that and in the sacrifices which the Priest made for them Which as they seeme to be the greater of the two so was there nothing at all therein in which the people were to doe no not so much except some few as to be spectatours the sacrifices being offered onely in the Tabernacle as in the Temple after when they had a Temple the people being scattered over all thâ— Country in their Townes and Villages Of any reading of the Law or exposition of the same unto the people or publicke forme of prayers to be presented to the Lord in the Congregation wee finde no footstep now nor a long time after None in the time of Moses for hee had hardly perfected the Law before his death the booke of Deâ—teronomy being dedicated by him a very little before God tooke him None in a long time after no not till Nehemiahs dayes as wee shall see hereafter in that place and time The resting of the people was the thing commanded in imitation of Gods rest when his works were finished that as hee rested from the works which hee had created so they might alâ—o rest in memoriall of it But the employment of this rest to partiâ—ular purposes either of contemplation or devâ—tion than not declared unto us in the Word of God but left at large either unto the libertie of the people or the Authoritie of the Church Now what the people did how they imployed this rest of theirs that Philo tels us in his third Booke of the life of Moses Moses saith hee ordained that since the World was finished on the seventh day all of his Common-wealth following therein the course of nature should spend the seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Festivall delights resting therein from all their works yet not to spend it as some do in laughter childish sports or as the Romans did their time of publick Feastings in beholding the activity either of the Iester or common Dancers but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the study of true philosophy and in the contemplation of the workes of nature And in another place De Decâ—log He did command saith he that as in other things so in this also they should imitate the Lord their God working six dayes and resting on the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and spending it in meditation of the works of nature as before is said And not so only but that upon that day they should consider of their actions in the weeke before if happily they had offended against the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that so they might correct what was done amisse and be the better armed to offend no more So in his booke de mundi opificio he affirmes the â—ame that they implyed that day in divine Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even for the bettering of their manners and reckoning with their consciences That thus the Iewes did spend the day or some part thereof is very probable and wee may take it well enough upon Philo's word but that they spent it thus by the direction or command of Moses is not so easily proved as it is affirmed though for my part I willingly durst assent unto it For be it Moses so appointed yet this concernes onely the behaviour of particular persons and reflects nothing upon the publick duties in the Congregation 4 It 's true that Philo tels us in a booke not extant how Moses also did ordaine these publick meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ap. Euseb. Praepar l. 8 7. What then did Moses order to be done on the Sabbath day He did appoint saith he that we should meet all in some place together and there set down with modesty and a generall silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare the Law that none plead ignorance of the same Which custome we continue stiâ—l harkening with wonderfull silence to the Law of God unlesse perhaps we give some joyfull acclamation at the hearing of it some of the Priests if any present or otherwise some of the Elders reading the Law and then expounding it unto us till the night come on Which done the people are dismissed full of divine
Sabbath then put of circumcision to a further day Hence grew it into a common maxime amongst that people Circumcisio pellit Sabbatum that Circumcision drives away the Sabbath as before I noted Nor could it be that they conceived a greater or more strict necessitie to be in circumcision then in the Sabbath the penaltie and danger as before we shewed you being alike in both for in the Wildernesse by the space of 40. yeares together when in some sort they kept the Sabbath most certaine that they circumcised not one not one of many hundred thousands that were borne in so long a time Againe had God intended Circumcision to have beene so necessarie that there was no deferring of it for a day or two he either had not made the Sabbaths rest so exact and rigid or else out of that generall rule had made exception in this case And on the other side had he intended that the Sabbaths rest should have beene literally observed and that no manner of worke should be done therein Iust. Marâ—yn cont Tryph. he had not so precisely limited circumcision to the eight day onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea though it fell upon the Sabbath but would have respited the same till another day The Act of circumcision was not restrained unto the eight day so precisely but that it might be as it was sometimes deferred upon occasion as in the case of Moses children and the whole people in the Wildernesse before remembred Indeed it was not to be hastened and performed before Not out of any mystâ—rie in the number which might adapt it for that busiâ—esse as some Rabbins thought but because children till that time are hardly purged of that bloud and slime which they bring with them into the world Vpon which ground the Lord appointed thus in the law Leviticall Levit. 22. v. 27. When a bullocke or a sheepe or a goat is brought forth it shall be seven dayes under the damme and from the eighth day and thence-forth it shall be accepted for an offering to the Lord. This makes it manifest that the Iewes thought the Sabbath to bee no part of the Morall law and therefore gave precedencie to circumcision as the older ceremony Not because it was of Moses but of the Fathers that is saith Cyrill on that place L. 4. in Iâ—â— c. 49 because they thought not fit to lay aside an ancient custome of their ancestors for the Sabbaths sake Quia non putabant consuetudinem patrum propter honorem Sabbati contemnendam esse as the Father hath it Nay so farre did they prize the one before the other that by this breaking of the Sabbath they were perswaded verily that they kept the law Moses saith Christ our Saviour gave you circumcision Ioh. 7. 22. and you on the Sabbath day circumâ—â—se a man that the law of Moses should not be broken It seemes that circumcision was much like Terminus and Iuventus in the Romane story who would not stirre nor give the place not to Iove himself More of this point see Chrysost hom 49. in Ioh. 8 But to proceed the next great action that occurres in holy Scripture reducible unto the businesse now in hand is that so famous miracle of the Sunne 's standing still at the prayers of Iosuah Ios. 10. 13. when as the Sunne stood still in the middest of heaven and hasted not to go downe about a whole day Cap. 4â— 4. as the text hath it Or as it is in Ecclesiast Did not the Sâ—nne go backe by his meanâ—s and was not one day as long as two The like to take them both together in this place was that great miracle of mercy shewed to Hezekiah 2 King 20. by bringing of the shadow ten degrees backward by which it had gone downe in the diall of Ahaz In each of these there was a signall alteration in the course of nature and the succession of time so notable that it were very difficult to finde out the seventh day precisely from the worlds creation or to proceed in that account since the late giving of the law So that in this respect the Iews must needs be at a losse in their calculation and though they might hereafter set apart one day in seven for rest and meditation yet that this day so set apart could be precisely the seventh day from the first creation is not so easie to be proved The Author of the Practise of Piety as zealously as he pleads for the morality of the sabbath confesseth that in these regards the sabbath could not be observed precisely on the day appointed And to speake properly saith he as we take a day for the distinction of time called either a day naturall consisting of 24. houres or a day artificiall consisting of 12. houres from Sunne-rising to Sunne-setting And withall consider the Sunne standing still at noone the space of an whole day in the time of Iosuah and the Sunne going backe ten degrees viz. five houres which is almost halfe an artificiall day in Hezekiahs time the Iewes themselves could not keepe their Sabbath on that precise and just distinction of time called at the first the seventh day from the creation If so if they observed it not at the punctuall time according as the law commanded it followeth then on his confession that from the time of Iosuah till the destruction of the Temple there was no Sabbath kept by the Iewes at all because not on the day precisely which the law appointed 9 This miracle as it advantaged those of the house of Israel in the present slaughter of their enemies so could it not but infinitely astonish all the Canaanites and make them faint and flie before the conquerours Insomuch that in the compasse of five yeares as Iosephus tels us there was not any left to make head against them So that the victory being assured and many of the Tribes invested in their new possessions Ios. 8. 1. it pleased the Congregation of Israel to come together at Shilo there to set up the Tabernacle of the Congregation And they made choice thereof Antiqu. Iud. l 5. c. 1. as Iosephus saith because it seemed to be a very convenient place by reason of the beauty of the place Rather because it sorted best with Iosuahs liking who being of the Tribe of Ephraim within whose lot that Citie stood was perhaps willing to conferre that honour on it But whatsoever was the motive here was the Taberâ—acle erected and hitherto the Tribes resorted and finally here the legall ceremonies were to take beginning God having told them many times these and these things ye are to do when ye are come into the land that I shall give you viz. Levit. 14. and 23. Numb 15. Deut. 12. That Gâ—lgal was the standing lampe and that the Levites there laid down the Tabernacle as in a place of strength and safety iâ— plaine in Scripture but that they there erected it or performed and legall
either to heale the impotent or relieve the sick or feed the hungrie but he confutes them in them all both by his Acts and by his disputations Whatever â—e maintain'd by argument he made good by practise Did they accuse his followers of gathering corne upon the Sabbath being then an hungred he le ts them know what David did in the same extremitie Their eating or their gathering on the Sabbath day take you which you will was not more blameable nay not so blameable by the law as David's eating of the shewbread which plainly was not to be eate by any but the Priest alone The â—ures he did upon the Sabbath what were they more then which themselves did daily do in laying salves unto those Infants whom on the Sabbath day they had circumcised His bidding of the impotent man to take up his bed and get him gone which seemed so odious in their eyes was it so great a toyle as to walke round the walls of Hiericho and beare the Arke upon their shoulders or any greater burden to their idle backs then to lift up the â—xe and set him free out of that dangerous ditch into the which the hasty â—east might fall aswell upon the Sabbath as the other dayes Should men take care of oxen and not God of man Not so The Sabbath was not made for a lazie idoll which all the Nations of the world should fall downe and worship but for the ease and comfort of the labouring man that he might have some time to refresh his spirits Sabbatum propter hominem factum est the Sabbath saith our Saviour was made for man man was not made to serve the Sabbath Nor had God so irrevocablie spoke the word touching the sanctifying of the Sabbath that he had left himselfe no power to repeale that Law in case he saw the purpose of the Law perverted the Sonne of man even he that was the Sonne both of God and Man being Lord also of the Sabbath Nay it is rightly marked by some that Christ our Saviour did more works of charitie on the Sabbath day then all dayes else Zanchius obserues it out of Irenaeus In Mandat â— Saepius multo Christum in die Sabbati praestitisse opera charitatis quam in aliis diebus and his note is good Not that there was some urgent and extreme necessitie either the Cures to be performed that day or the man to perish For if we looke into the story of our Saviours actions we finde no such matter It 's true that the Centurions sonne and Peters mother in law were even sicke to death and there might be some reason in it why he should haste unto their Cures on the Sabbath day But on the other side the man that had the withered hand Matth. 13. and the woman with her fluxe of bloud eighteene yeares together Luk. 13. he that was troubled with the dropsie Luk. 14. and the poore wretch which was afflicted with the palsie Ioh. 5. in none of these was found any such necessity but that the cure might have beene respited to another day What then Shall it be thought our Saviour came to destroy the Law No. God forbid Himselfe hath told us that he came to fulfill it rather He came to let them understand the right meaning of it that for the residue of time wherein it was to be in force they might no longer be misled by the Scribes and Pharisees and such blinde guides as did abuse them Thus have I briefly summed together what I finde scattered in the writings of the ancient Fathers which who desires to finde at large may looke into Ireâ—aeus li. 4. ca. 19. 20. Origen in Num hom 23. Tertull. li. 4. contr Marcion Athanas. hom de Semente p. 10â—1 1072. edit gr lat Victor Antioch cap. 3. in Marâ—um Chrysost. hom 39. in Matth. 12. Epiphan li. 1. haeres 30. n. 32. Hierom. in Matth. 12. Ambros in cap. 3. Luk. li. 3. Augustin cont Faustum li. 16. ca. 28. lib. 19. ca 9. to descend no lower With one of which last Fathers sayings Cont. Adimant ca. 2. we conclude this list Non ergo Dominus rescindit Scripturam Vet. Test sed cogit intelligi Our Saviours purpose saith the Father was not to take away the Law but to expound it 7 Not then to take away the Law it was to last a little longer He had not yet pronounced Consummatum est that the Law was abrogated Nor might it seeme so proper for him to take away one Sabbath from us which was rest from labour untill he had provided us of another which was rest from sinne And to provide us such a Sabbath was to cost him dearer then words and arguments He healed us by his word before Now he must heale us by his stripes or else no entrance into his rest the eternall Sabbath Besides the Temple stood as yet and whilest that stood or was in hope to be rebuilt there was no end to be expected of the legall ceremonies The Sabbath and the Temple did both end together and which is more remarkable on a Sabbath day The Iews were still sicke of their old disease and would not stirre a foot on the Sabbath day beyond their compasse no though it were to save their Temple and in that their Sabbath or whatsoever else was most deare unto them Nay they were more superstitious now then they were before For whereas in the former times it had beene thought unlawfull to take armes and make warre on the Sabbath day Iosâ—ph de bello li. 4. ca 4. unlesse they were assaulted and their lives danger now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was pronounced unlawfull even to treat of peace A fine contradiction Agrippa layed this home unto them when first they entertain'd a rebellious purpose against the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Id. li. 2. c. 1â— If you observe the custome of the Sabbaths and in them do nothing it will be no hard matter to bring you under for so your Ancestors found in their warres with Pompey who ever deferred his works untill that day wherein his enemies were idle and made no resistance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If on the other side you take armes that day then you transgresse your countrey laws your selues and so I see no cause why you should rebell Where note Agrippa cals the sabbath a custome and their Countrey law which makes it evident that they thought it not any Lâ—w of Nature Now what Agrippa said did in fine fall out the Citie being taken on the sabbath day as Ios. Scaliger computes it or the Parascâ—ve of the sabbath as Rab. Ioses hath determined Most likely that it was on the sabbath day it selfe For Dion speaking of this warre and of this taking of the Citie Lib 65. concludâ—s it thus Lib 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierusalem saith he was taken on the Saturday which the Iews most reverence till this day Thus
fell the Temple of the Iews and with it all the ceremonies of the Law of Moses Demonst. l. 1. c. 6 Since when according as Eusebius tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is not lawfull for that people either to sacrifice according to the law or to build a Temple or erect an Altar to consecrate their Priests or anoint their Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or finally to hold their solemne assemblies or any of their Festivals ordained by Moses 8 For that the sabbath was to end with other legall ceremonies is by this apparant first that it was an institute of Mosos and secondlly an institute peculiar to the Iewish Nation both which we have alredy proved and therefore was to end with the law of Moses and the state of Iewrie Fathers there be good store which affirme as much some of the which shall be produced to expresse themselves that we may see what they conceived of the abrogation of the Sabbath And first for Iustin Martyr it is his chiefe scope and purpose in his conference with Trypho Dial. cum Trypâ—on to make it manifest and unquestionable that as there was no use of circumcision before Abrahams time nor of the Sabbath untill Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—o neither is there any use of them at this present time that as it tooke beginning then so it was now to have an end Tâ—rtullian in his argument against the Marciâ—â—â—â—es draws out this conclusion Adv. Marc. l 2. Ad â—empus praesentis cause necâ—ssitatem convaluisse non ad perpetui temporis observationem that God ordained the Sabbath upon speâ—iall reasons and as the times did then require not that it should continue alwayes Hom. de Sab. circum S. Athaâ—â—siâ—s thus discourseth When God saith he had finished the first creation he did betake himselfe to rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and therefore those of that creation did celebrate their Sabbath on the seventh day But the accomplishment of the new-creature hath no end at all and therefore God still worketh as the Gospell teacheth Hence is it that we keepe no Sabbath as the antients did expecting an eternall Sabbath which shall have no end That of S. Ambrose Synagoga diem observat ecclesia immortalitatem comes most neare to this Epist. 72. l. 9. But he that speakes most fully to this point is the great S. Austin what he saith shall be delivered under three severall heads First that the Sabbath is quite abrogated Tempore gratiae revelatae observatio illa Sabbati quae unius diâ—i vacatione figurabatur ablata est ab observatione fidelium The keeping of the Sabbath is taken utterly away in this time of Grace De Gen. ad lit l. 4. c. 13. See the like ad Boniâ—ac l. 3. Tom. 7. contr Faust. Man l. 6. c. 4. Qu. ex N. Test 69. Secondly that the Sabbath was not kept in the Church of Christ In illis decem praeceptis excepta sabbati observatione dicatur mihi quid non sit observandum a Christiano de sp lit c. 14. What is there saith the Father in all the Decalogue except the keeping of the sabbath which is not punctually to be observed of every Christian. More of the like occurres â—e Genesi contr Manich. l. 1. c 22. contr Adimant ca 2. Qu. in Exod. l. 2 qu. 173. And thirdly that it iâ— not lawfull for a Christian to observe the sabbath De Vâ—◠〈◊〉 c. 3. For speaking of the law how it was a pâ—edagogue to bring us unto the knowledge of Christ he addes that in those institutes and ordinances Quibus Christianis uti fas non est quale est sabâ—atum circumcisio sacrificia c. which are not lawfull to be used by any Christian such as are the sabbath circumcision sacrifices and such other things many great mysteries were contained And in another place Quisquis diem illum observat sicut litera fonat Dâ— Sp. l. â— c. 14. carnaliter sapit Sapere autem secundum carnem mors est He that doth literally keepe the sabbath savours of the flesh but to savour of the flesh is death Therefore no sabbath to bee kept by the sonnes of life 9 No Sabbath to be kept at all We affirme not so We know there is a Christian Sabbath a Sabbath figured out unto us in the fourth Commandement which every Christian man must keepe that doth desire to enter into the rest of God This is that Sabbath which the Prophâ—t Isaiah hath commended to us Blessed is the man that keepeth the sabbath from polluting it Quid autem sabbatum est quod praecipit observandum c. What sabbath is it saith S. Hierome that is here commanded The following words saith he will informe us that keeping our hands from doing evill This is the sabbath here commanded Si bona faciens quiescat a malis if doing what is good we do rest from sinne Nor was this his conceit alone the later writers of expound it The Prophet in this place saith Ryvet In Dâ—â—â—log thus prophecies of the Chruch of Christ Blessed is the man that keepeth the sabbath from polluting it and keepeth his hands from doing any evill Vbi custodire sabbatum in Ecclesia Christiana est custodire manus suoâ— Ã malo And in these words saith he to keepe a sabbath in a Christian Church is onely to preserue our hands from doing evill The like spirituall sabbath doth the man of God prescribe unto us in the 58. Chapter of his booke If thou turne away thy foot from the sabbath Verse â—3 14. from doing thy pleasure on my holy day c. not doing thine owne way nor finding thine owne pleasure nor speaking thine owne words then shalt thou delight thy selfe in the Lord and I will cause thee to ride upon the high places of the earth c. What saith S. Hierome unto this It must be understood saith he spiritually Aliâ—quin si haec tantum prohibentur in sabbato In loâ—â—m ergo in aliis sex diebus tribuit ur nobis libertas delinqueâ—di For otherwise if those things above remembred are prohibited onely on the sabbaths then were it lawfull for us on the other dayes to follow our owne sinfull courses speake our owne idle words and pursue our owne voluptuous pleasures which were most foolish to imagine And so saith Ryvet too for the moderne writers Perpetuam ab omnibus operibus nostris vitiosis cessationem c. In Decalog That everlasting rest from all sinfull works which is begun in this life here and finished in the life to come is signified and represented by those words of Isaiah ca. 58. They therefore much mistake these Texts and the meaning of them who grounding thereupon forbid all manner of recreations and lawfull pleasures on their supposed sabbath day as being utterly prohibited by Gods holy Prophet M â—â—mon ap Aiâ—s in Ex 20. The Iews did thus
abuse this Scripture in the times before and made it an unlawfull matter for any man to walke into the fields or to see his gardens on the sabbath day either to marke what things they wanted or how well they prospered because this was to do his owne pleasure and so forbidden by the Prophet But those that understand the true Christian sabbath apply them to a better purpose as was shewed before And for the Christian sabbath what it is and in what things it doth consist besides what hath beene said already wee shall adde something more from the ancient Fathers If any man saith Iustin Martyr that hath beene formerly a perjured person Dial. â—um Tâ—yphon a deceiver of his Neighbours an incontinent liver repents him of his sinnes and amends his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that man doth keepe a true and holy Sabbath to the Lord his God See to this purpose also Clemens of Alexandria Strom. l. 4. So Origen Trâ—ct 19 in Math. Omnis qui vivit in Christo semper in sabbatis vivit That man whose life is hid with Christ in God keeps a daily Sabbath See to that purpose Hom. 23. in Numbers Hâ—m â—5 Macarius tells us also that the Sabbath given from God by Moses was a Type onely and a shadow of that reall Sabbath Hom. 39. in Math. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by the Lord unto the soule More fully Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What use saith hee is there of a Sabbath to him whose conscience is a continuall feast to him whose conversation is in Heaven For now we feast it every day doing no manner of wickednesse but keeping a spirituall rest holding our hands from covetousnesse our bodies from uncleannesse What need we more The Law of righteousnesse containes ten Commandements The first to know one God the second to abstaine from Idols the third not to prophane Gods Name Hom 49. in Maâ—h 24. the fourth Sabbatum celebrare spirituale to keepe the true spirituall Sabbath c. So hee that made the Opus imperfectum on Saint Matthews Gospell Saint Augustine finally makes the fourth Commandement De conven 10. pâ—aec 10. pâ—aâ—arum so farre as it concernes us Christians to be no more then requies cordis tranquillitas mentis quam facit bona conscientia the quiet of the heart and the peace of minde occasioned by a good conscience Of any other Sabbath to bee looked for now the Fathers utterly are silent and therefore we may well resolue there is no such thing 10 Yet notwithstanding this the Iewes still dote upon their Sabbath and that more sottishly and with more superstition farre then they ever did A view wherof I shall present and so conclude the first part of this present argument And first for the Parasceves or their Eues Buxdorfius thus informes us of their vaine behaviour Die Veneris singuli ungues de digitis abscindunt c. On Friday in the afternoone they pare their nailes and whet their knives Synag Iuâ—â— c. 10 and lay their holyday-clothes in readinesse for the reception of Queen Sabbath for so they call it and after lay the cloth and set on their meat that nothing be to be done upon the morrow About the evening goes the Sexton from door to door coÌ„manding all the people to abstain from work and to make ready for the Sabbath That done they take no worke in hand Onely the women when the Sunne is neere its setting light up their Sabbath-lamps in their dining roomes and stretching out their hands towards them give them their blessing and depart To morrow they beginne their Sabbath very early and for entrance thereunto array themselues in their best clothes and their riâ—hest jewels it being the conceit of Rabbi Solomon that thâ— memento in the front of the fourth Commandement was placed there especially to put the Iewes in minde of their holy-day Garments Nay so precise they are in these preparations and the following rest that if a Iew go forth on Friday and on the night falls short of home more then is lawfull to be travailed on the Sabbath day there must he set him down and there keepe his Sabbath though in a Wood or in the Field or the high-way side without all feare of winde or weather of Theeves or Robbers without all care also of meat and drinke Periculo laâ—ronum praedonumque omni penuria item omni cibi potusque neglectis as that Authour hath it For their behaviour on the Sabbath and the strange niceties where with they abuse themselues he describes it thus Id. cap. 11. Equus aut asinus Domini ipsius stabulo exiens froenum aut capistrum non aliud quicquam portabit c. An horse may have a bridle or an halter to leade not a saddle to lead him and hee that leadeth him must not let it hang so loose that it may seeme hee rather carrieth the bridle then leads the Horse An Henne must not weare her hose sowed about her legge They may not milke their Kine nor eat any of the milke though they have procured some Christian to doe that worke unlesse they buy it A Taylour may not weare his Needle sticking on his sleeve The lame may use a staffe but the blinde may not They may not burthen themselues with Clogges or Pattens to keepe their feet out of the durt nor rub their Shooes if foule against the ground but against a wall nor wipe their durtie hands with a cloth or Towell but with a Cowes or Horses tayle they may do it lawfully A wounded man may weare a plaster on his sore that formerly was applyed unto it but if it fall off hee may not lay it on anew or binde up any wound that day nor carry money in their purses or about their clothes They may not carry a fanne or flap to drive away the Flies If a Flea bite they may remoove it but not kill it but a Lowse they may yet Rabbi Eliezer thinkes one may as lawfully kill a Camell They must not fling more Corne unto their Poultry then will serve that day lest it may grow by lying still and they be said to sowe their Corne upon the Sabbath To whistle a tune with ones mouth or play it on an instrument is unlawfull utterly as also to knocke with the ring or hammer of a doore or knocke ones hand upon a table though it be onely to still a childe So likewise to draw letters either in dust or ashes or on a wet board is prohibited but not to fancie them in the aire With many other infinite absurdities of the like poore nature wherewith the Rabbins have beene pleased to afflict their brethren and make good sport to all the World which are not either Iewes or Iewisâ—ly affected Nay to despight our Saviour as Buxdorfius tells us they have determined since that it is unlawfull to lift the Oxe or Asse out of the ditch which in the
darknesse by the light of his most glorious resurrection â—p 119. The like S. Austin Dies Dominicaâ— Christianis resurrectione Domini declaratus est ex 〈◊〉 cepit habere festivitatem suam The Lords day was made knowne saith he unto us Christians by the resurrection and from that began to be accounted holy See the like lib. 22. de Civit. Dei c. 30. serm 15. de Verbis Aâ—stoli But then it is withall to be observed that this was onely done on the authoritie of the Church and not by any precept of our Lord and Saviour or any one of his Apostles And first besides that there is no such preceâ—â— extant at all in holy Scripture Li 5 C. 22. Socrates hath affirmed it in the generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that the designes of the Apostles was not to busie themselues in prescribing festiuall dayes but to instruct the people in the wayes of godlinesse Now lest it should be said that Socrates being a Novâ—tian was a profest enemie to all the orders of the Church we have the same De Sabb. ◠〈◊〉 almost verbatim in Nicephorus li. 12. cap. 32. of his Ecclesiasticall History S. Athanasâ—us saith as much for the particular of the Lords day that it was taken up by a voluntarie usage in the Church of God without any commandement from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As saith the Father it was commanded at the first that the Sabbath day should be observed in memory of the accomplishment of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so do we celebrate the Lords day as a memoriall of the beginning of a new creation Where note the difference here delivered by that Reverend Prelate Of the Iews Sabbath it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was commanded to be kept but of the Lords day there is no commandement onely a positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour voluntarily afforded it by consent of men Therefore whereas we finde it in the Homilie entituled De Semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ transferred the Sabbath to the Lords day this must be understood not as if done by his commandement but on his occasion the resurrection of our Lord upon that day being the principall motive which did induce his Church to make choice thereof for the assemblies of the people For otherwise it would plainly crosse what formerly had been said by Athaâ—asius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not him onely but the whole cloud of witnesses all the Catholick Fathers in whom there is not any words which reflects that way but much in affirmation of the contrary For besides what is said before elsewhere shall be said in its proper place The Councell held at Paris An. 829 ascribes the keeping of the Lords Day at most to Apostolicall tradition confirmed by the aâ—tority of the Church Cap. 50. For so the Councel ChristianoruÌ„ religiosae devotionis quae ut creditur Apostolorum traditione immo Ecclesiae autoritate descendit mos â—inolevit ut Dominicum diem ob Dominicae resurrectionis memoriam honorabiliter colat And last of all Tostatus puts this difference between the Festivals of the old testament and those now solemnized in the new that in the Old Testament God appointed all the Festivals that were to be observed in the Iewish Church in novo nulla festivitas a Christo legislatore determinata est sed in Ecclesia Praelati ista statuunt but in the new there were no Festivals at all prescribed by Christ as being left unto the Prelates of the Church by them to be appointed as occasion was What others of the ancient writers Cap. 24. V. 10 and what the Protestant â—ivines have affirmâ—d herein we shal hereafter see in their proper places As for these words of our Redeemer in S. Matthews Gospel Pray that your flight be not in the winter neither on the Sabbath day they have indeed beene much alleaged to prove that Christ did intimate at the least unto his Apostles and the rest that there was a particular day by him appoointed where of he willed them to be câ—refull which being not the Iewish Sabbath must of necessâ—â—â— as they thinke be the Lords Day But certainly the Fâ—â—â—ers tâ—ll us no such matter nay they say the contraâ—y and make these words apart of our Redeâ—mâ—rs admâ—â—iâ—ion to the Iewes In Math â—4 not to the Apostles â—aint Châ—ysostâ—â—e hath it so expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold saith he how he addresseth his discourse unto the Iewes tels them of the euils which shold fall upon theÌ„ for neither were the Apostles bound to observe the Sabbath nor were they there wheÌ„ those calamities fell upon the Iewish Nation Nâ—t in the winter nor on the Sabbath and why so saith he Because their flight being so quick suddaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the Iews would dare to flie on the Sabbath for such their superstitioÌ„ was in the later times nor would the winter but be very troublesome in such distresses In Math 24. Theophilact doth affirme expresly that this was spake unto the Iews spoke upon the selfâ—ame reasons adding withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that before any of those miseries fell upon that Nation the Aposâ—les were all departed from out Ierusalem S. Hierom saith as much as unto the time that those calamities which by our Sauiour were foretold were generally referred unto the wars of Titus and Vespasian and that both in his Comment on S. Mathews Gospel and his Epistle to Algasia Qu. 4. And for the thing that the Apostles and the rest of the Disciples were al departed from Ierusalem before that heavy warre began is no lesse evident in story For the Apostles long before that time were either martyred or dispersed in severall places for the enlargment of the Gospel not any of them resident in Ierusalem after the martyrdome of S. Iames who was Bishop there And for the residue of the Disciples they had forsook the Country also before the warres being admonished so to do by an heavenly vision which warned them to withdraw from thence and repaire to Pella beyond Iordan as Eusebius tels us Hist. Eccl. l. 3. c. 5 So that these words of our Redeemer could not be spoke as to the Apostles and in them unto all the rest of the Disciples which should follow after but to the people of the Iewes To whom our Saviour gave this caâ—tion not that hee did not thinke it lawfull for them to fâ—ie upon the Sabbath day but that as things then were and as their consciences were intangled by the Scribes and Pharisees he found that they would count it a most grievous misery to be put unto it To returne then unto our story as the chiefe reason why the Christians of the primitive times did set apart this day to religious uses was because Christ that day did rise again from death to life for our
justification so there was some analogie or proportion which this day seemed to hold with the former Sabbath which might more easily induceâ— them to observe the same For as God rested on the Sabbath from all the works which he had done in the Creation so did the Sonne of God rest also on the day of his resurrection from all the works which he had done in our Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gregory Nyssen notes it for us Orat. in sanct Pâ—scha Yet so that as the Father rested not on the former Sabbath from the works of preservation so neither doth our Saviour rest at any time from perfecting this worke of our redemption by a perpetuall application of the benefit and effects thereof This was the cause and these the motives which did induce the Church in some tract of time to solemnize the day of Christs resurrection as a weekly Festivall though not to keepe it as a Sabbath 4 I say in tract of time for ab initio non fuit sic it was not so in the beginning The very day it selfe was not so observed though it was known to the Apostles in the morning early that the Lord was risen We find not on the newes that they came together for the performance of divine and religious exercises much lesse that they intended it for a Sabbath day or that our Saviour came amongst them untill late at night as in likelihood he would have done had any such performance beene thought necessary as was required unto the making of a Sabbath Nay which is more our blessed Saviour on that dâ—y and two of the Disciples whatsoever the others did were other wise employed then in Sabbath duties For from Hierusalem to Emaus Luke 24. 13. whether the two Disciples went was sixty furlongs which is seven miles and an halfe and so much back again unto Hierusalem which is fifteeene miles And Christ who went the journey with them at least part thereof and left them not untill they came unto 〈◊〉 wâ—s back againe that night and put himselfe into the middest of the Apostles Had he intended it for a Sabbath day doubtlesse he would have rather joyned himself with the Apostles as it is most likely kept themselues together in expectation of the issue and so were most prepared and fitted to beginne the new Christian Sabbath then with those men who contrary to the nature of a Sabbaths rest were now ingaged in a journey and that for ought wee know about worldly businesses Nor may we think but that our Saviour would have told them of so great a faâ—lt as violating the new Christian Sabbath even in the first beginning of it had any Sabbath been intended As for the being of the eleven in a place together that could not have relation to any Sabbath duties or religious exercises being none such were yet commanded but onely to those cares and feares wherewith poore men they were distracted which made them loath to part asunder till they were setled in their hopes or otherwise resolued on somewhat whereunto to trust And where it is conceivâ—d by some that our most blessed Saviour shewed himselfe oftner unto the Apostles upon the first day of the weeke then on any other and therefore by his own appearings did sanctifie that day insteed of the Iewish Sabbath neither the premisses are true nor the sequell necessary The premisses not true for it is no where to be found that he appeared oftner on the first day then any other of the week it being said in holy Scripture that he was seen of them by the space of forty dayes Actâ— 1. 3. as much on one as on another His first appearing after the night following his resurrection which is particularly specified in the book of God was when he shewed himself to Thomas who before was absent Iâ—bâ— 20. 26 That the text tels us was after eight dayes from the time before remeÌ„bred which some coâ—ceive to be the eighth day after or the next first day of the week therupon coÌ„clude that day to be most proper for the Congregations Iâ— Iohn l. â—7 cap. 18. or publick meetings of the Church Diem octâ—â—vum Christus Thomae apparuit Doâ—inicum diem esse necesse est as Saint Cyril hath it Iure igitur sanctae congregationes die octauo in Ecclesia fiunt But where the Greek Text reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post octo dies in the vulgar Latine after eight dayes according to our English Bibles that should be rather understood of the ninth or tenth then the eighth day after and therefore could not be upon the first day of the week as it is imagined Now as the premisses are untrue so the Conclusion is unfirme For if our Saviours apparition unto his Disciples were of it selfe sufficient to create a Sabbath then must that day whereon Saint Peter went on fishing Iohn 21. â— be a Sabbath also and so must holy Thursday too it being most evident that Christ appeared on those dayes unto his Apostles So that as yet from our Redeemers resurrection unto his ascention we find not any word or Item of a new Christian Sabbath to be kept amongst them or any evidence for the Lords Day in the foure Evangelists either in precept or in practice 5 The first particular passage which doth occurre in holy Scripture touching the first day of the weeke is that upon that day the Holy Ghost did first come downe on the Apostles and that upon the same Saint Peter preached his first Sermon unto the Iewes and baptized such of them as beleeved there being addâ—d to the Church that day three thousand soules This hapned on the Feast of Pentecost which fell that yeare upon the Sunday or first day of the weeke as elsewhere the Scripture calls it but as it was a speciall and a casuall thing so can it yeeld but little proofe if it yeeld us any that the Lords Day was then observed or that the Holy Ghost did by selecting of that day for his descent on the Apostles intend to dignifie it for Sabbath For first it was a casuall thing that Pentecost should fall that yeare upon the Sunday It was a moveable Feast as unto the day such as did change and shift it selfe according to the position of the Feast of Passeover the rule being this that on what day â—oever the second of the Passeover did fall upon that also fell the great Feast of Pentecost â—mend Temp. l. 2. Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper eadem est ferâ—a quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaliger hath rightly noted So that as often as the Passeover did fall upon the Saturday or Sabbath as this yeare it did then Pentocost â—ell upon the Sunday but when the Passeover did chance to fall upon the Tewsday the Pentecost fell that yeare upon the Wednesday sic de coeteris And if the rule be true as I thinke it is that no sufficient argumeâ—t
when the Church was setled how ever he might keep this holy and honour it for the use which was made therof yet he kept other days so used as holy but never any like a sabbath 7 Proceed wee next unto Saint Paul in his particular of whom the Scripture tells us more then of all the rest and wee shall finde that hee no sooner was converted Actâ—â— 2â— but that forth-with hee preached in the Synagogues that Iesus was the Christ. If in the Synagogues most likely that it was on the Iewish sabbath the Synagogues being destinate especially to the â—abbaâ—h dayes So after he was called to the publick Miâ—istâ—rie he came to Antiochia and went into the Synagogue on the sabâ—ath day and there preached the Word What was the issue of his sermon That the Text inâ—â—rmes us 〈…〉 And when the Iâ—wes were gone out of the 〈◊〉 the Gentiles besought that these words might be preached againe the next sabbath Vers◠〈◊〉 Saint Paul assented thereunto and the next sabbath day as the Text tells us came almost the whole Citie together to heare the Word of God Vers. 44. It seemes the Lords day was not growne as yet into any credit especially not into the repute of the Iewish sabbath for if it had Saint Paul might easily have told these Gentiles that is such Gentiles as had been converted to the Iewish Church that the next day would be a more convenient time and indeed opus diei in die suo the doctrine of the resurrection on the day thereof This hapned in the forty sixt yeare of Christs Nativity some twelue yeares after his Passion and Resurrection and often after this did the Apostle shew himselfe in the Iewish Synagogues on the sabbath dayes which I shall speake of here together that so wee may go on unto the rest of this discourse with lesse interruption And first it was upon the Sabbath that he did preach to the Philippians and baptized Lydia with her houshold Acts 16. Amongst the Thessalonians he reasoned three sabbath dayes together out of the Scriptures Acts 17. At Corinth every sabbaâ—h day with the Iewes and Greeks Acts 18. besides those many texts of Scripture when it is said of him that he went into the Synagogues and therefore probably that it was upon the Sabbath as before wee said Not that Saint Paul was so affected to the Sabbath as to preferre that day before any other but that he found the people at those times assembled and so might preach the Word with the greater profit In Acts 13. 14. Saint Chrysostome for the Ancients hath resolved it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father hath it So Calvin for the moderne Writers makes this the speciall cause of Saint Pauls resort unto the places of assembly on the Sabbath day quod profectum aliquem sperabat In Acts 16. 13. because in such concourse of people he hoped the Word of God would find the better entertainment Any thing rather to be thought then that S. Paul who had withstood so stoutly those false Apostles who would have circumcision and the law observed when there was nothing publickly determined of it would after the decision of so great a Councel wherein the Law of Moses was for ever abrogated either himselfe observe the sabbath for the sabbâ—ths sake or by his owne example teach the Gentiles how to Iudaize which he so blamed in S. Peter The sabbath with the legall ceremonies did receive their doome as they related to the Gentiles in that great Councell holden in Hierusalem which though it was not untill after he had preached at Antiochia on the sabbath day yet was it certainly before he had done the like either at Philippos Thessalonica or at Corinth 8 For the occasion of that Councell it was briefly this Amongst those which had joyned themselves with the Apostles there was one Cerinthus a fâ—llow of a turbulent and unquiet spirit and a most eager enemy of all those counsels whereof himselfe was not the Author This man had first begun a faction against S. Peter for going to Cornelius and preaching life eternall unto the Gentiles and finding ill successe in tâ—at goes downe to Antiochia and there begins another against Saint Paul This Epiphanius tells us of him Lib. l. baet 28. n. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The like Philaster doth affirme De haeres iâ— Cerinâ—ha Seditionem sub Apostolis commovisse that he had raised a faction against the Apostles which was not to be crushed but by an Apostolicall and generall Councell This man and those that came downe with him were so inamoured on the ceremonies and rites of Moses that though they entertained the Gospel yet they were loath to leave the Law and therefore did resolve it seemes to make a mixture out of both Hence taught they that except all men were circumcised after the manner of Moses they could not be saved Act 15. â— Where note that though they spake onely of circumcision â—et they intended all the lawâ—â— sabbaths and other legall ordinances of what sort soever Docuit Cerinthus observationem legis Mosaisae necessariam esse circumcsâ—â—nem Sabbata observanda as Philaster hath it The like â—aith Calvin on the place Sola quidem circumcisio hic nominatur sed ex contextu facile patet â—os detota lege movisse controversiam The like Loriâ—us also amongst the Iesuites Nomine circumcisionis reliqua lex totâ—intelligitur Indeed the Text affirmes as much where it is said in termes expresse Acts 15. 5. that they did hold it needfull to circumcise the people and to command them to keepe the Law of Moses whereof the Sabbath was a part For the decision of this point and the appeasing of those controversies which did thence arise it pleased the Church directed by the holy Ghost to determine thus that such amongst the Gentiles as were converted to the â—aith should not at all be burdened with the laws of Moses but onely should observe some necessary things viz. that they abstaine from thingâ— offered unto idols Vers. 29. and from bloud and that which is strangled and from fâ—râ—ication And here it is to be observed that the decree or Canon of this Councell did onely reach unto the Gentiles as is apparant out of the proeme to the Decretall which is directed to the brethren which are of the Gentiles and from the 21 Chapter of the Acts where it is said that as concerning the Gentiles which beleeve we have written and determined that they observe no such thing as the law of Moses So that for all that was determined in this Councell those of the Iews which had embraced the faith of Christ were not prohibited as yet to observe the Sabbath and other parts of Moses law as before they did in which regard S. Paul caused Timothie to be circumcised Act. â—6 3. because he would not scandalize and offend the Iewes The
very evill Author Therefore as the Iews did by the festivall solemnitiâ— of their Sabbath rejoyce in God that created the world as in the Author of of all goodnesse so they in hatred of the maker of the world sorrowed and wept and fasted on that day as being the birth-day of all evill And whereas Christiâ—â—â— men of sound heleefe did solemnize the Sunday in a joyfull memorie of Christs resurrectioâ— so likewise at the selfe same time such Hereticks as denyed the resurrection did contrary to them that held it and fasted when the rest rejoyced For the expressing of which two last heresies Ignat. it was that he affirmed with such zeale and earnestnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one did fast either upon the Lords day or the sabbath except one sabbath in the yeare which was Easter Eve he was a murderer of Christ So he in his Epistle ad Philippenses The Canons attributed to the Apostles Can. 65. take notice of the misdemeanour though they condemne it not with so high a censure it being in them onely ordered that if a Clergie-man offended in that kinde he should be degraded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any of the Laitie they should be excommunicated Which makes me marvell by the way that those which take such paines to justifie Ignatius as Baroniuâ— doth in Ann. 57. of his Grand Annales should yet condemne this Canon of imposture which is not so severe as Ignatius is onely because it speakes against the Saturdayes fast Whereof consult the Annales Ann. 102. Now as Ignatius labours here to advance the sabbath in opposition of those hereticks before remembred making it equally a festivall with the Lords day so being to deale with those which too much magnified the sabbath and thought the Christians bound unto it as the Iews had beene he bends himselfe another way and resolves it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us not keep the Sabbath in a Iewish manner in sloth and idlenesse for it is written that he that will not labour shall not eate and in the sweat of thy brows shalt thou eate thy bread But let us keepe it after a spirituall fashion not in bodily ease but in the studie of the law not eating meat drest yesterday or drinking luke-warme drinks or walking out a limited space or setling our delights as they did on dancing but in the contemplation of the works of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And after we have so kept the sabbath let every one that loveth Christ keep the Lords day festival the resurrection day the Queene and Empresse of all dayes in which our life was raised againe and death was overcome by our Lord â—nd Saviour So that we see that he would have both dayes observed the Sabbath first though not as would the Ebionites in a Iewish sort and after that the Lords day which he so much magnifieth the better to abate that high esteeme which some had cast upon the Sabbath Agreeable unto this we finde that in the Constitutions of the Apostles for by that name they passe though not made by them both dayes are ordered to be kept holy one in memoriall of the Creation the other of the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the like l. 8. c. 33. of which more hereafter 3 And so it was observed in the Easterne parts where those of the dispersion had tooke up their seats and having long time had their meetings on the Sabbath day coâ—ld not so easily be perswaded from it But in the Westerne Churches in the which the Iews were not so considerable and where thoseâ— hereticks before remembred had beene hardly heard of it was plainly otherwise that day not onely not being honoured with their publicke meetings but destinate to a setled or a constant fast Some which have looked more nearely into the reasons of this difference conceive that they appointed this day for fasting in memory of Saint Peters conflict with Simon Magus which being to be done on a Sunday following the Church of Rome ordained a solemne fast on the day before the better to obtaine Gods blessing in so great a businesse which falling out as they desired they kept it for a fasting day for ever after Saint Austin so relates it as a generall and received opinion but then he addeâ— Quod eam esse falsam perhibeant plerique Romani That very many of the Romans did take it onely for a fable As for Saint Austin he conceives the reason of it to be the severall uses which men made of our Saviours resting in the grave the whole Sabbath day For thence it came to passe saith he that some especially the Easterne people Adrequiem significandam mallent relaxare jejunium to signifie and denote that rest did not use to fast where on the other side those of the Church of Rome and some Westerne Churches kept it alwayes fasting Propter humilitatem mortis Domini by reason that our Lord that day lay buried in the sleepe of death But as the Father comes not home unto the reason of this usage in the Easterne countries so in my minde Pope Innocent gives a likelier reason for the contrary custome in the Westerne For in a Decretall by him made touching the keeping of this Fast Coâ—cil Tom. â— he gives this reason of it unto Decentius Eugubinus who desired it of him because that day and the day before were spent by the Apostles in griefe and heavinesse Nam constat Apostolos biduo isto in moerore fuisse propter metum Iâ—daeorum se occulâ—isse as his words there are The like saith Platina that Innocentius did oâ—daine the Saturday or Sabbath to be alwayes fasted Quod tali die Christus in sepulchro jacuisset quod discipuli ejus jejunassent In Innocent Because our Saviour lay in the grave that day and it was fasted by his disciples Not that it was not fasted before Innocents time as some vainely thinke but that being formerly an arbitrary practiâ—e only it was by him intended for a binding Law Now as the African and the Westerne Churches were severally devoted either to the Church of Rome or other Churches in the East so did they follow in this matter of the Sabbaths fast the practice of those parts to which they did most adhere Millaine though neere to Rome followed the practice of the East which shewes how little power the Popes then had even within Italie it selfe Paulinus tels us also of S. Ambrose Invâ—ta Ambâ—os that he did never use to dine nisi die sabbati Dominicâ— c. but on the Sabbath the Lords day and on the Anniversaries of the Saints and Martyrs Yet so that when he was at Rome hee used to doe as they there did submitting to the orders of the Church in the which hee was Whence that so celebrated speech of his Cum hiâ— sum nonjejuno sabbato cum Romae sum jejuno sabbato at Rome he did at
it was conceived had on the Lords day made great spoyle of men and houses in the Citty of Limoges This Gregory of Tours who lived about the end of this sixt Centurie pronounceth to have fallen upon them ob diei dominici injuriam because some of them used to worke upon the Sunday But how could he tell that or who made him acquainted with Gods secret counsailes Had Gregory beene Bishop of Limoges as he was of Toures it may be Limoges might have scaped so fierce a censure and onely Tours have suffered in it For presently he addes in Turonico vero nonnulli aâ— hoc igne sed non die dominico adusti sunt that even in Tourâ— it selfe many had perished by the selfe same fire but being it fell not on the Sunday as it did at Limoges therefore that misery fell on them for some other reason Indeed he tells us of this day that being it was the day whereon God made the light and after was the witnesse of our Saviours resurrection Ideo omni fide a Christianis observari debet ne fiat in eo omne opus publicum therefore it was to be observed of every Christian no manner of publicke businesse to be done upon it A peece of new Divinity and never heard of till this age nor in any afterwards 7 Not heard of till this age but in this it was For it the 24. yeare of Gunthram King of the Burgundians Anno 588. â—onc Mati soâ—eâ—s 2â— Can. 1. there was a Councell called at Mascon a towne situate in the Duchie of Burgundie as we now distinguish it wherein were present Priscus Evantuis Praetextatus and many other reverend and learned Prelates They taking into consideration how much the Lords day was of late neglected for remedy thereof ordeined that it should be observed more carefully for the times to come Which Canon I shall therefore set downe at large because it hath beene often produced as a principall ground of those precise observances which some amongst us have endeavored to force upon the consciences of weake and ignorant men It is as followeth Videmus populum Christianum temerario more diem dominicum contemptâ—i tradere c. It is observed that Christian people doe very rashly slight and neglect the Lords day giving themselves thereon as on other dayes to continuall labours c. Therefore let every Christian in case he carry not that name in vaine give care to our instruction knowing that we have care that you should doe well as well as power to bridle you that you doe not ill It followeth Custodite dieâ— dominicum qui nos denuo peperit c. Keepe the Lords day the day of our new birth whereon wee were delivered from the snares of sinne Let no man meddle in litigious controversies or deale in actions or law-suites or put himselfe at all upon such an exigent that needes hee must prepare his Oxen for their daily worke but exercise your selves in hymnes and singing prayses unto God being intent thereon both in minde and body If any have a Church at hand let him goe unto it and there powre forth his soule in teares and prayers his eyes and hands being all that day lifted up to God It is the everlasting day of rest insinuated to us under the shadow of the Seventh day or Sabbath in the Law and Prophets and therefore it is very meete that wee should celebrate this day with one accord whereon we have beene made what at first wee were not Let us then offer unto God our free and voluntary service by whose great goodnesse wee are freede from the Gaole of errour not that the Lord exacts it of us that we should celebrate this day in a corporall abstinence or rest from labour who onely lookes that wee doe yeeld obedience to his holy will by which contemning earthly things he may conduct us to the heavens of his infinite mercy However if any man shall set at naught this our exhortation be he assured that God shall punish him as he hath deserved and that he shall be also subject unto the censures of the Church In case he be a Lawyer he shall loose his cause If that he be an husbandman or servant he shall be corporally punished for it but if a Clergy man or Monke he shall bee six moneths separated from the Congregation Adde here that two yeares after this being the second yeare of the second Clotaire King of France there was a Synod holden at Auxxerre a towne of Champaigne concilium Antisiodorense in the Latin writers wherein it was decreed as in this of Mascon Non licet die dominico boves jungere vel alia operâ— exercare that no man should be suffered to yoake his Oxen or doe any manner of worke upon the Sunday This is the Canon so much urged I meane that of Mascon to prove that wee must spend the Lords day holily in religious exercises and that there is no part thereof which is to be imployed unto other uses But there are many things to be considered before we yeeld unto this Canon or the authority thereof some of them being of that nature that those who most insist upon it must be faine to traverse For first it was contrived of purpose with so great a strictnes to meete the better with those men which so extreamely had neglected that sacred day A sticke that bends too much one way cannot bee brought to any straightnesse till it be bent as much the other This Synod secondly was Provinciall onely and therefore can oblige none other but those for whom it was intended or such who after did submit unto it by taking it into their Canon Nor will some part thereof be approved by them who most stand upon it none being bound hereby to repaire to Church to magnifie the name of God in the Congregation but such as have some Church at hand and what will then become of those that have a mile two three or more to their parish Churches no Chappell nearer they are permitted by the Canon to abide at home As for religious duties here are none expressed as proper for the Congregation but Psalmes and hymnes and singing prayse unto the Lord and powring forth our soules unto him in teares and prayers and then what shall wee doe for preaching for preaching of the Word which wee so much call for Besides King Gunthram on whose authority this Counsell met in his Confirmatory letters doth extend this Canon as well unto the other holy dayes as unto the Sunday commanding all his Subjects Vigore hujuâ— decreti definitionis generalis by vertue of his present mandate that on the Lords day vel in quibuscunque alijs soleâ—nitatibus and all solemne festivalls whatsoever they should abstaine from every kind of bodily labour save what belong'd to dressing meate But that which needes must most afflict them is that the councell doth professe this abstinence from bodily labour which is there decreed
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
And secondly it was resolved on to implore the Civill Magistrate Vt opera omnia servilia seu quotidiana c. quibuâ— tempus pomeridianum diebus Dominicis maxime in pagis plerunque transigi soleret that by their Edicts they would restraine all servile works the works of ordinary dayes and especially games drinking-matches and other profanations of the Sabbath wherewith the afternoone or Sundayes chiefly in smaller Townes and Villages had before beene spent that so the people might repaire to the catechizing By which we also may perceive that there was no restraint on â—undayes in the afternoone from any kinde of seruile works or daily labours but that men might and did apply themselues to their severall businâ—sses as on other dayes As for the greater Townes there is scarce any of them wherein there are not Faires and Markets kirk-masses as they use to call them upon the Sunday and those as much frequented in the afternoone as were the Churches in the Forenoone A thing from which they coulâ— not hold not in Dâ—rt it selfe what time the Synod was assembled Nor had it now beene called upon as it is most likely had not Amesius and some others of our English Malecontents scattered abroad Bounds principles amongst the Netherlands which they had sowne before in England And certainly they had made as strong a faction there before this time their learned men beginning to bandie one against the other in the debates about the Sabbath but that the livelihood of the States consisting most on trade and trafficke cannot spare any day Sunday no more then any other from venting their commodities and providing others So that in generall the Lords day is no otherwise observed with them though somewhat better then it was twelue yeares ago then an halfe-holiday is with us the morning though not all of that unto the Church the after-noone to their imployments So for the French and Germane Churches we may perceive by their Divines Calvin and Beza and Martin Bucer who do so highly charge the Romanist for the restraint of working on the Lords day that they were well enough content to allow the same And for the Churches of the Switzers Zuinglius avoweth it to be lawfull Resp. ad Val. Gentilem Die Dominico peractis sacris laboribus incumbere On the Lords day after the end of Divine Service for any man to follow and pursue his labours as commonly we do saith he in the time of harvest Indeed the Polish Churches formerly decreed in two severall Synods the one at Cracow Ann. 1573 the other at Petricow Ann. 1578. Vt Domini in suis ditionibus prohibeant Dominicis diebus nundinas annuas septimanales That Lords of Mannours as we call them should not permit on the Lords day either Faires or Markets in any of the Townes unto them belonging Neque iisdem diebus coloâ—os suos ullos laboribus aut vecturis onerent nor on those dayes imploy their Tenants in carriages or such servile labours But this was rather done to please the Lutherans amongst whom and those of the Communion of the Church of Rome under whom they live then out of any principle or example of those Churches whom they chiefly followed For recreations last of all there is no question to be made but that where working is permitted and most kinde of businesse a man may lawfully enjoy himselfe and his honest pleasures and without danger of offence pursue those pastimes by which the minde may be refreshed and the spirits quickened Already have we told you what the custome is in the Palatine Churches And for the Belgicke besides it was before declared from the Synod of Dort touching the usuaâ—l spending of that day in games and drinking matches their foure great Doctors Synâ—ps 〈◊〉 disp 21. n. 58. Polyander Ryvet Thysius and Walaeus make recreation to be part of the Sabbaths rest Et inter fines Sabbati esse and to be reckoned as a principall intent thereof Even in Geneva it selfe the mother Church unto the rest as Robert Iohnson tels us in his enlargement of Boterus All honest exercises sâ—ooting in peeces long-bowes crosse-bowes c. are used on the Sabbath day and that in the morning both before and after Sermon neither do the Ministers finde fault therewith so they hinder not from hearing of the Word at the time appointed Indeed there is no reason why they should finde fault the practise so directly rising upon their principles 10 Dancing indeed they do not suffer either in Geneva or the French Churches though not prohibited for ought I can learne in either Germany or any of the Lutheran kingdomes but this not in relation to the day but the sport it selfe which absolutely they have forbidden on all dayes whatever Calvin tooke great offence thereat of so austere a life would he have the people and kept a great ado about it in Geneva when he lived amongst them as hee doth thus relate the story to his friend Farellus Epist ad Fareâ— Corneus and Perinus two of speciall power and qualitie in that Citie together with one Heinrichus one of the Elders of the Church a Syndie which is one of the foure chiefe Officers of the Common-wealth and some others of their friends being merry at an invitation fell to dancing Notice hereof being given to Calvin by some false brother they were all called into the Consistory excepting Corneus and Perinus and being interrogated thereupon Impudenter Deo nobis mentiti sunt they lyed saith he most impudently unto God and us Most Apostolically said At that saith he I grew offended as the indignity of the thing deserved and they persisting in their contumacy Censui ut jure-jurando ad veri confessioâ—em adigerentur I thought it fit to put them to their oaths about it So said so done and they not onely did conâ—esse their former dancing but that that very day they had beene dancing in the house of one Balthasats widdow On this confession he proceeded unto the censure which certainly was sharpe enough for so small a fault for a fault it was if he would have it the Syndick being displaced the Elder turned out of his office Perryn and his wife both clapt in prison and all the rest pudore confusi put to open shame This was in Ann. 1546. And afterwards considering how much he disliked it their Ministers and Preachers cryed downe dancing as a most â—infull and unchristian pastime and published divers tracts against it At last in Ann. 1571. it was concluded in a Synod held â—t Rochel and made to be a part of their publicke discipline viz. that All congregations should be admonished by their Ministers seriously to reprehend and suppresse all dances mummeries and enterludes as also that all dancing-masters or those who make any dancing meetings after they have beene oft admonished to desist ought to be excommunicate for that their contumacie and disobedience Which rigidnâ—â—e of theirs as it is conceived considering how the
that Abraham kept the Sabbath and all other Ceremonies of the Law as much I thinke the one as hee did the other Who those Iewes were that said it of what name quality that they have not told us it were too much for wardnes to credit any nameles Iew before so many Christian Fathers Tostatus though he do relate their dicunt yet beleeves them not And herein wee will rather follow him then Mercer who seemes a little to incline to that Iewish fancy The rather since some Iâ—wes of name and quality have gone the same way that the Fathers did before remembred De Areanis l. 11. c 10. For Petrus Galatinus tels us how it is written in Beresith Ketanna or the lesser exposition upon Genesis a Book of publick use and great authority among them that Abraham did not keepe the Sabbath And this he tels us on the credit of Rabbi Iâ—â—annan who saith expresly that there upon these words God blessed the seventh day it is set downe positively Non scripta est de Abrahamo observatio Sabbati And where it is objected for the Iew that in case Abraham did not keep it it was because it was not then commanded this Galatinus makes reply Ex hoc saltem infertur sabbati cultum non esse de lege naturae that therefore it is evident that the Sabbath is no part of the Law of nature As for the text of Genesis we may expound it well enough and never find a Sabbath in it which that it may be done with the least suspition we will take the exposition of Saint Chrysostome who very fully hath explaned it Because he hath obeyed my voyce c. Right saith the Father God said unto him Get thee out from thy Fathers house and from thy kindred and goe into the land that I shall shew thee and Abraham went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and left a faire possession for an expectation and this not wavering but with all alacrity and readinesse Then followeth his expectation of a sonne in his old age when nature was decayed in him as the Lord had promised his casting out of Ismael as the Lord commanded his readinesse to offer Isaac as the Lord had willed and many others of that nature Enough to give occasion unto that applause because he hath obeyed my voice although hee never kept the Sabbath Indeed the Sabbath could not have relation to those words in Gen. because it was not then commanded 7 Next looke on Iacob the heire as well of Abrahams travels as of his faith Take him as Labans sheepheard and the Text informes us of the pains he tooke In the day time the drought consumed mee Gen. 31. 40. and the frost by night and the sleepe departed from mine eyes No time of rest much more no seventh part of his time allotted unto rest from his daily labours And in his flight from Laban it seemes hee stood not on the Sabbath For though hee fled thence with his wives and children and with all his substance and that hee went but easily according as the cattell and the children were able to endure yet he went forwards still without any resting Otherwise Laban who heard of his departure on the third day and pursued after him amayn must needs have overtaken him before the seventh Now for the rest of Iacobs time when hee was setled in the Land appointed for him and afterwards removed to Egypt wee must referre you unto Iustin Martyr â—ee n. 5. of this â—hapter and Eusebius whereof one saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he kept no Sabbath the other makes him one of those which lived without the Law of Moses whereof the Sabbath was a part Having brought Iacob into Egypt we should proceed to Ioseph Moses and the rest of his off-spring there but wee will first take Iob along as one of the posterity of Abraham that after wee may have the more leisure to wait upon the Israelites in that house of bondage I say as one of the posterity of Abraham â—emonstr l. 1. â— 6. the fifth from Abraham so Eusebius tels us who saith moreover that hee kept no Sabbath What saith he shall we say of Iob that just that pious that most blamelesse man What was the rule whereby he squared his life and governed his devotions Was any part of Moses Law Not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was any keeping of the Sabbath or observation of any other Iewish order How could that be saith he considering that he was ancienter then Moses and lived before his Law was published For Moses was the seventh from Abraham and Iob the eighth â—o â—arre Eusebius And Iustin Martyr also joynes him with Abraham and his Family as men that took not heed of New Moones or Sabbaths â— Edit p. 14. whereof see before n. 5. l find indeed in Doctour Bound that Theodorâ— Beza on his own authority hath made Ioâ— very punctuall in sanctifying septimum salteâ— quâ—mque diem every seventh day at least as God saith he from the beginning had appointed But I hold Beza no fit match for Iustin and Eusebius nor to be credited in this kinde when they say the contrary â—â—â—sidering in wâ—at 〈◊〉 they lived 〈◊〉 with whom they dealt 8 And now we come at last unto the Israelites in Egypt from Ioseph who first brought them thither to Moses who conducted them in their flight from thence Dem. l. 1 â— â— and so unto the body of the whole Nation For Ioseph first Eusebius first tels us in the generall that the same institution and course of life which by the Ordinance of Christ was preached unto the Gentiles had formerly been commended to the ancient Patriarkes particular instances whereof he makes Melchisedech and Noah and Enoch and Abraham till the time of Circumcision And then it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Ioseph in the Court of Egypt long time before the Law of Moses lived answerably to those ancient patternes and not according as the Iewes Nay he affirmes the same of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Law-giver himselfe the Chieftain of the Tribes of Israel As for the residue of the people we can expect no more of them that they lived in bondage under severe and cruell Masters who called upon them day by day to fulfill their takes See Exod. 5. v. 5. 14. and did expostulate with them in an heavy manner in case they wanted of their Tale. The Iewes themselves can best resolve us in this point De vita Mosis lib. 1. And amongst them Philo doth thus describe their troubles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Taskmasters or Overseers of the works were the most cruell and unmercifull men in all the Country who laid upon them greater taskes than they were able to endure inflicting on them no lesse punishment then death it selfe if any of them yea though by reason of infirmity
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
his Successours built a faire seat within the Porch thereof wherein the Kings did use to set both on the Sabbaths and the annuall Festivals The Scripture calls it tegmen sabbati the covert for the Sabbath 2 Kings 16. that is saith Rabbi Solomon locus quidam in porticu templi gratiose coopertus in quo Rex sedebat die sabbati in magnis festivitatibus as before was said So that in this too both were equall 4 From David passe wee to Elijah from one great Prophet to another both persecuted and both faine to flie and both to flie upon the Sabbath Elijah had made havock of the Priests of Baal and Iezebel sent a message to him that hee should arme himselfe to expect the like The Prophet warned hereof arose and being incouraged by an Angell 2. Kâ—ngâ— 19. 8 he did eat and drinke and walked in the strength of that meat forty dayes forty nights untill he came to Horeb the Mount of God What walked he forty dayes and as many nights without rest or ceasing So it is resolved on Elijah as we reade in Damascen De fide Oâ—thâ—d l. 4. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disquieting himselfe not onely by continuall fasting but by his travailing on the Sabbath even for the space of forty dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did without question breake the Sabbath yet God who made that Law was not at all offended with him but rather to reward his vertue appeared to him in Mount Horeb So Thomas Aquinas speaking of some men 〈◊〉 qu. 122. 2. 〈◊〉 4. in the olde Testament qui transgredientes observantiam sabbati non peccabant who did transgresse against the Sabbath and yet did not â—inne makes instance of Elijah and of his journey wherein saith he it must needs be granted that hee did travaile on the Sabbath And where a question might be made how possibly Elijah could spend forty dayes and forty nights in so smal a journey Tostatus makes reply that hee went not directly forwards but wandred up and downe and from place to place ex timore inquietudine mentis partly for feare of being found Iâ— loâ—um and partly out of a disquieted and afflicted minde Now whiles Elijah was in exile Benhadad King of Syria invaded Israel and incamped neere Aphek where Ahab also followed him and sate downe by him with his army And saith the Text they pitched one over against the other seven dayes 1. Kings 20. 29. and so it was that in the seventh day the battaile was joyned and the children of Israel slâ—e of the Syrians an hundred thousand footmen in one day Aske Zanchius what this seventh day was and he will tell you plainly that it was the Sabbath In 4 Maâ—dat For shewing us that any servile works may be done lawfully on the Sabbath if either charity or unauoydable necessity doe so require hee brings this History in for the proofe thereof And then he addes Illi die ipso sabbati quia necessitas postulabat pugnam cum hostibus commiserunt c. The Israelites saith he fighting against their enemies on the Sabbath day necessity inforcing them thereunto prevailed against them with a great and mighty slaughter Neither is he onely one that so conceived it Loci Com. l 7. cl 2. Peter Martyr saith as much and collects from hence die sabbati militaria munia obijsse eos that military matters were performed on the Sabbath day This field was fought Anno Mundi 3135 and was eleven yeares after Elijahs flight 5 Proceed wee to Elisha next Of whom though nothing be recorded that concerns this businesse yet on occasion of his piety and zeale to God there is a passage in the Scripture which gives light unto it 2. Kings 4. The Shunamite having received a Child at Elisha's hands and finding that it was deceased called to her husband and said send with me I pray thee one of the young men and one of the Asses Vers. 2â— for I will hast to the man of God and come again And he said wherefore wilt thou goe to him to day Verse 2â— It is neither New-moon nor Sabbath day Had it beene either of the two it seemes shee might have gone and sought out the Prophet and more then so shee used to doe it at those times else what need the question It was their custome as before we noted to travaile on the Sabbath dayes and the other Festivals to have some conference with the Levites if occasion were and to repaire unto the Prophets at the same times also as well as any day what ever In illis diebus festivis frequentius ibâ—nt ad Prophetas ad audiendum verbum Dei as Lyra hath it on the place And this they did without regard unto that nicety of a Sabbath dayes journey which came not up till long after sure I am was not now in use Elisha at this time was retired to Carmel which from the Shunamites City was ten miles at lest as is apparant both by Adrichomius Map of Aser and all other Tables that I have met with And so the limitation of 2000 foot or 2000 Cubits or the six Furlongs at the most which some require to be allotted for the utmost travaile on the Sabbath is vanished suddainly into nothing Nay it is evident by the story that the journey was not very short the woman calling to her servant to drive on and go forwards and not to slack his riding unlesse she bid him Which needed not in case the journey had not beene above sixe Furlongs Neither New-moone nor Sabbath day It seemes the times were both alike in this respect the Prophets to be sought unto and they to publish and make knowne the will of God as well at one time as the other â—â— Num 28. qu. 29. Quasi Sabbatum Calendae aequalis essent solennitatis as Tostatus hath it If so if the New-moones in this respect were as solemne as the weekly Sabbath no question but the Annuall Sabbaths were as solemne also And not in this respect alone but in many others Markets prohibited in the New-moones as in the Sabbath When will the New-moone be gone that we may sell our Corne in the eighth of Amos the Sacrifices more in these then in the other of which last weâ— have spoke already So when the Scriptures prophecie of those spirituall Feasts which should be celebrated by Gods Saints in the times to come they specifie the New-moones as particularly Esay 66 23. as they do the Sabbaths From one New-moone to another and from one Sabbath to another shall all flesh come to worship before mee saith the Lord. See the like Prophecie in Ezech. Ch. 46. Vers. 1. 3. Vpon which last Saint Hierome tels us In Ezech. 46. Quod privilegium habet dies septimus in hebdomada hoc habet privilegium mensis exordium the New-moones and the Sabbath have the like Prerogatives 6 Nay when the Iewes
day in Ieâ—â—sophats time 2. Kings 22. But that which followes of Iosiah is more full then this That godly Prince intended to repaire the Temple and in pursuite of that intendment Hilkiah the Priest to whom the ordering of the work had been committed found hidden an old Copy of the Law of God which had been given unto them by the hand of Moses This Booke is brought unto the King and read unto him And when the King had heard the words of the Law Verse 11. hee rent his clothes And not so onely but hee gathered together all the Elders of Iudah and Hiâ—rusalem Chap. 23. 1 2. and read in their eares all the words oâ— the Book of the Covenant which was found in the house of the Lord. Had it beene formerly the custome to reade the Law each Sabbath unto all the people it is not to be thought that this good King Iâ—siah could possibly have beene such a stranger to the Law of God or that the finding of the Booke had beene related for so strange an accident when there was scarce a Towne in Iudah but was funished with them Or what need such a suddain calling of all the Elders and on an extraordinary time to heare the Law if they had heard it every Sabbath and that of ordinary course Nay so farre were they at this time from having the Law read amongst them every weekly Sabbath that as it seemes it was not read amongst them in the sabbath of yeares as Moses had before appointed For if it had been read unto them once in seven yeares onely that vertuous Prince had not so soone forgotten the contentâ— thereof Therefore there was no synagogue no weekly reading of the law in Iosiahs dayes And if not then and not before then not at all till Ezras time The finding of the booke of God before remembred is said to happen in the yeare 3412. of the worlds creation not forty yeares before the people were led Captives into Babylon in which short space the Princes being carelesse and the times distracted there could be nothing done that concern'd this businesse Now from this reading of the Law in the time of Ezra unto the Councell holden in Hierusalem there passed 490. yeares or thereabouts Antiquitie sufficient to give just cause to the Apostle there to affirme that Moses in old time in every Citie had them that preached him Act. 15. â—1 being read in the Synagogues every Sabbath day So that we may conclude for certaine that till these times wherein we are there was no reading of the Law unto the people on the Sabbath dayes and in these times when it was taken up amongst them it was by Ecclesiasticall institution onely no divine authoritie 12 But being taken up on what ground soever it did continue afterwards though perhaps sometimes interrupted untill the finall dissolution of that Church and State and therewithall grew up a libertie of interpretation of the holy words which did at last divide the people into sects and factions Petrus Cunaeus doth affirme that howsoever the Law was read amongst them in the former times De republ l. 2. ca. 17. either in publike or in private yet the bare text was onely read without glosse or descant Interpretatio magistrorum commentatio nulla But in the second Temple when there were no Prophets then did the Scribes and Doctors begin to comment and make their severall expositions on the holy Text Ex quo natae disputationes sententiae contrariae from whence saith he sprung up debates and doubtfull disputations Most probable it is that from this liberty of interpretation sprung up diversity of judgements from whence arose the severall sects of Pharisees Essees and Sadduces who by their difference of opinions did distract the multitude and condemne each other Of whom and what they taught about the Sabbath we shall see next Chapter Nor is it to be doubted but as the reading of the Law did make the people more observant of the Sabbath then they were before so that libertas prophetandi which they had amongst them occasioned many of those rigours which were brought in after The people had before neglected the sabbaticall yeares but now they carefully observed them Iâ—seph Ant li. â—1 ca ulâ— So carefully that when Alexander the Great being in Ierusalem anno 3721 commanded them to aske some boone wherein he might expresse his favour and love unto them the high Priest answered for them all that they desired but leave to exercise the ordinances of their fore-fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that each seventh yeare might be free from tribute because their lands lay then untilled But then againe the libertie and varietie of interpretation bredde no little mischiefe For where in former times according to Gods owne appointment thâ— Sabbath was conceived to be a day of rest whereon both man and beast might refresh themselues and be the more inabled for their ordinary labours by canvassing some Texts of Scripture and wringing bloud from thence instead of comfort they made the Sabbath such an yoke as was insupportable Nor were these weeds of doctrine very long in growing Within an hundred yeares and lesse after Nehemiah the people were so farre from working on the Sabbath day as in his time we see they did and hardly could be weaned from so great a sinne but thought it utterly unlawfull to take sword in hand yea though it were to save their libertie and defend Religion A follie which their neighbour Ptolomie Iâ—sâ—ph Ant. li. 12. c. 1. the great King of Aegypt made especiall use of For having notice of this humour as it was no better he entred the Citie on the Sabbath day under pretence to offer sacrifice and presently without resistance surprised the same the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not laying hand on any weapon or doing any thing in defence thereof but sitting still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an idle slothfulnesse suffered themselues to be subdued by a Tyrant Conquerour This happened Ann. M. 3730. And many more such fruits of so bad a doctrine did there happen afterwards to which now wee hasten CHAP. VIII What doth occurre about the Sabbath from the Maccabees to the destruction of the Temple 1 The Iews refuse to fight in their owne defence upon the Sabbath and what was ordered thereupon 2 The Pharisees about these times had made the Sabbath burdensome by their Traditions 3 Hierusalem twice taken by the Romans on the Sabbath day 4 The Romans many of them Iudaize and take up the Sabbath as other Nations did by the Iews example 5 Augustus Caesar very gratious to the Iews in matters that concerned their Sabbath 6 What our Redeemer taâ—ght and did to rectifie the abuses of and in the Sabbath 7 The finall ruine of the Temple and the Iewish ceremonies on a Sabbath day 8 The Sabbath abrogated with the other Ceremonies 9 Wherein consists the Christian Sabbath mentioned in the Scriptures
must be 4018 of the Worlds Creation Augustus Caesar being then in the Triumvirate 4 By means of these two victories the Iewes being tributary to the Romans began to finde admittance into their Dominions in many places of the which they began to plant and filled at last whole Townships with their numerous Families Scarce any City of good note in Syria and the lesser Asia wherein the Iewes were not considerable for their numbers and in the which they had not Synagogues for their devotions So that the manner of their lives and formes of their Religion being once observed the Roman people many of them became affected to the rites of the Iewish worship and amongst other Ceremonies to the Sabbath also It was the custome of the Romans to incorporate all Religions into their own and worship those Gods whom before they conquered Et quos post cladem triumphatos colere coâ—perunt in Minutius words Therefore the marveile is the lesse that they were fond of somthing in the Iews religion though of all others they most hated that as most repâ—gnant to their own Yet many of them out of wantonnesse and a love to novelties began to stand upon the Sabbath some would be also circumcised and abstaine from Swines flesh others use Candlesticks and Tapers as they saw the Iewes 〈…〉 The Satyrist thus scoffs them for it Quidam sortiti metuentem Sabbata patrem Nil praeter nubes coeli numen adorant Nec distare putant humana carne suillam Qua pater abstinust mox praeputia ponunt Some following him the Sabbaths who devised Onely the Clouds and Skie for Gods adore Hating Swines flesh as they did mans before Cause he forbare it and are circumcised Remember Persius taunteth them with their Sabbatâ— recutita as before wee noted Now as the Poet did upbraid them with Circumcision and forbearing Swines flesh Epist. 95. so Seneca derides them for the Sabbaths and their burning Tapers on the same as a thing unnecessary neither the Gods being destitute of light nor mortall men in love with smoke Accondere aliquam lucernam sabbâ—â—â—â— praecipiamus quoniam nec lumine dii egent ne homines quidem delectantur fuligine Nay some of them bewaile the same and wish their Empire never had extended so farre as Iewrie that so the Romans might not have beene acquâ—iâ—ted with these superstitions of their Sabbaths O utinam nunquam Iudaea subacta fâ—isset Pompeii bellis 〈◊〉 Imperioque â—iti Latius excisae gentis contagia serpunt Victâ—resque suos natiâ— victa preâ—it O would Iudaea never had been wonne By Pompeys armies or Vespasians sonne Their superstition spreads it selfe so farre That they give Lawes unto the Conquerour Nor were the Sabbaths entertaind onely in Rome it selfe Some in almost all places of their Empire were that way enclined as Seneca most rightly noted Eo usque sceleratissimae gentis consuetudo invaluit ut per omnes jam tarras recepta sit victi victoribus leges dederunt Saint Augustine so reports him in his sixt Book de civitate Cap. 1â— And this is that De mund opiâ— which Philo meanes when as hee calls the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generall Festivall of all people when hee sots up this challenge against all the World De vita Mos. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What man is there in all the World who doth not reverence this our holy Sabbath which bringeth rest and ease to all sorts of Men Masters and Servants bond and free yea to the very bruite beasts also Not that they knew the Sabbath by the light of nature or had observed the same in all ages past but that they had admitted it in Philos time as a Iewish ceremony For let Iosephus be the Comment upon Philo's Text and he will thus unfold his meaning The Lawes saith hee established amongst us have been imitated of all other Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea L. 2. cont Apâ—on and the common people did long since imitate our piety Neither is there any Nation Greek or Barbarous to which our use of resting on the seventh day hath not spread it selfe who also keep not Fasting dayes and Lamps with lights and many of those Ordinances about meates and drinkes which are enjoynd us by the Law So farre Iosephus 5 These Romans and what other Nations they were soever which did thus Iudaize about the Sabbath were many of them Proselytes of the Iews such as had been admitted into that Religion for it appeares that they did also worship the God of Heaven and were circumciâ—â— cumcised and abstained from Swines flesh Otherwise we may well beleeve that of their own accord they had not bound themselues so generally to observe the Sabbath being no parts nor members of the Iewish state considering that such strangers as lived amongst them not being circumcised nor within the Covenant were not obliged so to do In Exod. â—0 qu. 14. Tostatus tels us of two sorts of strangers amongst the Iews The first qui adveniebat de Gentilitate convertebatur ad Iudaismum c. who being originally of the Gentiles had been converted to the religion of the Iewes and was circumcised and lived amongst them and such were bound saith he to observe the Sabbath omnes observantias legis and all other rites of the Law of Moses This is evident by that in the twelfth of Exodus where it is said that every man-servant bought with money when he was circumcised should eat the passeover but that the forreiner and hired servant conceiue it not being circumcised might not eat thereof The other sort of strangers were such as lived amongst them onely for a certain time to trade and traffique or upon any other businesse of what sort soever And they saith hee were not obliged by the Commandement to keepe the Sabbath quia non poterant cogi ad aliquam observantiam lâ—galem nisi vellent accipere circumcisionem because they could not be constrained to any legall ordinance except they would be circumcised which was the doore unto the rest Finally he resolues it thus that by the stranger within their gates which by the Law were bound to observe the Sabbath were onely meant such strangers de gentilitate ad Iudaismum conversi which had renounced their Gentilisme and embraced the Religion of the Iewes And he resolued it so no doubt according to the practice of the Iewes amongst whom he lived and to the doctrine of their Rabbins amongst whose writings he was very conversant Lyra himselfe a Iew and therefore one who knew their customes as wel as any doth affirme as much and tels us that the stranger in the Law intended Gentilis est conversus ad ritum Iudaeorum is such a stranger as had been converted to the Iewish Church And this may yet appeare in part by the present practice of that people who though themselues milke not their Kine on the Sabbath day
strictest time of the Pharisaicall rigours was accounted lawfull Indeed the maruaile is the lesse that they are so uncharitable to poore Brutâ— creatures when as they take such little pitty upon themselves Crantziâ—â— reports a story of a Iew of Magdeburg who falling on the Saturday into a Prioy would not be taken out because it was the Sabbath day and that the Bishop gave command that there hee should continue on the Sunday also so that betweene both the poore Iew was poysoned with the very stinke The like our Annals do relate of a Iew of Tewkesbury whose story being cast into three riming Verses according to the Poetry of those times I have here presented and translated Dialogâ—ewise as they first made it Tende manus Solomon ut te de stercore tollam Sabbata nostra colo de stercore surgere nolo Sabbata nostra quidem Solomon celebrabis ibidem Friend Solomon thy hands up-reare And from the jakes I will thee beare Our Sabbath I so highly prize That from the place I will not rise Then Solomon without more adoe Our Sabbath thou shalt keepe there too For the continuance of their sabbath as they begin it early on the day before so they prolong it on the day till late at night And this they do in pitie to the souls in Hell wâ—o all the while the Sabbath lasteth have free leave to play For as they tell us silly wretches upon the Eve before the Sabbath it is proclaimed in Hell that every one may goe his way and take his pleasure and when the Sabbath is concluded they are recalled againe to the house of torments I am ashamed to meddle longer in these trifles these dreames and dotages of infatuated men given over to a reprobate sense Nor had I stood so long upon them but that in this Anatomie of the Iewish follies I might let some amongst us see into what dangers they are falling For there are some indeed too many who taking this for granted which they cannot proove that the Lords Day succeeds into the place and rights of the Iewish sabbath and is to be observed by vertue of the fourth Commandement have trenched too neere upon the Rabbins in binding men to nice and scrupulous observances which neither we nor our Fore-fathers were ever able to endure But with what warrant they have made a sabbath day in the Christian Church where there was never any knowne in all times before or upon what authoritie they have presumed to lay heavy burthens upon the consciences of poore men which are free in Christ wee shall the better see by tracing downe the story from our Saviours time unto the times in which wee live But I will here set down and rest beseeching God who enabled me thus farre to guide me onwards to the end Tu qui principio medium medio adjice finem THE HISTORY OF THE SABBATH The second Book From the first preaching of the Gospell to these present times By Pet. Heylyn COLOSS. 2. 16 17. Let no man judge you in meate or in drinke or in respect of an holy day or of the new Moone or of the SABBATH dayes which are a shadow of things to come but the body is of Christ. LONDON Printed by Thomas Harper for Henry Seyle at the Tygers head in Saint Pauls Church-yard 1636. To the Christian Reader ANd such I hope to meet with in this point especially which treating of the affaires of the Christian Church cannot but be displeasing unto tâ—em which are not Christianly affected Our former Book wee destinated to the Iewish part of this enquiry wherein though long it was before we found it yet at the last we found a Sabbath A Sabbath which began with that state and Church and ended also when they were no longer to be called a Nation but a dispersed and scattered ruine of what once they were In that which followeth our enquirie must be more diffused of the same latitude with the Church a Church not limited and confined to some Tribes and Kindreds but generally spreading over all the world We may affirme it of the Gospel what Florus somtimes said of the state of Rome Ita late per orbem terrarum arma circumtulit ut quires ejus legunt non unius populi sed generis humani facta discunt The historie of the Church and of the World are of like extent So that the search herein as unto me it was more painfâ—ll in the doing so unto thee will it be more pleasing being done because of that varietie which it will afford thee And this Part wee have called the History of the Sabbath too although the institution of the Lords Day and entertainment of the same in all times and Ages since that instiâ—ution be the chiefe thing whereof it treateth For being it is said by some that the Lords Day succeeded by the Lords appointment into the place and rights of the Iewish Sabbath so to be caâ—â—ed and so to be observed as the Sabbath was this booke was wholy to bâ— spent in the search thereof whether in all or any Ages of the Church either such doctrine had bin preached or such practice pressed upon the conscience of Gods people And search indeed we did with all care and diligence to see if wee could finde a Sabbath in any evidence of Scripture or writings of the holy Fathers or Edicts of Emperours or Decrees of Councels or finally in any of the publick Acts Monuments of the Christian Church But after serverall searches made upon the alias and the pluries wee still returne Non est inventus and thereupon resolve in the Poets language Et quod invenis usquam esse putes nusquam that which is no where to be found may very strongly be concluded not to be at all Buxdorfius in the 11. Chapter of his Synagoga Iudaica out of Antonius Margarita tels us of the Iews quod die sabbatino praeter animam consuâ—tam praediti sunt alia that on the Sabbath day they have an extraordinary soule infused into them which doth enlarge their hearts and rowze up their spirits Vt Sabbatum multo honorabilius peragere possint that they may celebrate the Sabbath with the greater honour And though this sabbatarie soule may by a Pythagoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme to have transmigrated from the Iewes into the bodies of some Christians in these later dayes yet I am apt to give my selfe good hopes that by presenting to their view the constant practise of Gods Church in all times before and the consent of all Gods Churches at this present they may be dispossessed thereof without great difficulty It is but anima superflua as Buxdorfius cals it and may be better spared then kept because superfluous However I shall easily perswade my selfe that by this generall representation of the estate and practise of the Church of Christ I may confirme the wavering in a right perswasion and assure such as are already well affected by shewing them the
taske to be performed onely on the sabbath dayes and therefore doubt we not but that all dayes equally were taken up for so great a businesse So when he sent out his Apostles to preaâ—h the kingdome of God he bound them not to dayes and times but left all at libertieâ— that they might take their best advantages as occasion was and lose no time in the advancing of their Masters service Now as in this he seemed to give all dayes the like prerogative with the sabbath so many other wayes did he abate that estimation which generally the people had conceived of the sabbath day And howsoever the opinion which the people generally had conceived thereof was grounded as the times then were on superstition rather then true sence of pietie yet that opinion once abated it was more easily prepared for a dissolution and went away at last with lesse noise and clamour Particulars of this nature we will take along as they lâ—e in order His casting out the uncleane spirit out of a man in the Synagogue of Capernaum on the Sabbath day his curing of Peters wives mother and healing many which were sicke of divers diseases on the selfe same day being all works of marvellous mercy and effected onely by his word brought no clamour with them But when he cured the impotent man at the poole of Bethesda Ioh. 5. and had commanded him to take up his bed and walke then did the Iews begin to persecute him and seeke to slay him And how did he excuse the matter Hom. 23. in Numer My Father worketh hitherto saith he and I also worke Oâ—tendens per haec in nullo seculi hujus Sabbate requiescere Deum à dispensationibus mundi provisionibus generis humani Whereby saith Origen he let them understand that there was never any Sabbath wherein God rested or left off from having a due care of mankinde and therefore neither would he intermit such a weighty businesse in any reference to the Sabbath Which answer when it pleased them not but that they sought their times to kill him he then remembreth them how they upon the sabbath used to circumcise a man Ioh. 7. and that as lawfully he might do the one as they the other This precedent made his disciples a little bolder then otherwise perhaps they would have beene Matth. 12. Pulling the eares of corne and rubbing them with their hands and eating them to satisfie and allay their hunger Li 1. â—aeâ—es 30. n. 32. which Epiphanius thinks they would not have done though they were an hungred had they not found both by his doctrine and example that the Sabbath did begin to be in it's declination For which when he and they were joyntly questioned by the Pharisees he choaks them with the instances of what David did in the same extremitie when he eate the shew-bread and what the Priests did every sabbath when they slew the sacrifices In which it is to be considered that in these severall defences our Saviour goes no higher then the legall ceremonies the sacrifice the shew-bread and the Circumcision No argument or parallell case drawne for his justification from the morall law or any such neglect thereof on the like occasions Which plainly shews that he conceived the sabbath to be no part or member of the morall law but onely to be ranked amongst the Mosaicall ordinances Luk. 6. â— It happened on another Sabbath that in the synagogue he beheld a man with a withered hand Hom de Semente and called him forth and made him come into the midst and stretch out his hand and then restored it Hereupon Athan notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ reserved his greatest miracles for the Sabbath day and that he bade the man stand forth in deâ—iance as it were of all their malice and informing humour His healing of the woman which had beene crooked 18. yeares and of the man that had the dropsie one in the synagogue the other in the house of a principall Pharisee are proofe sufficieÌ„t that he feared not their accusatioÌ„s Ioh. 9. But that great cure he wrought on him that was born blinde is most remarkable to this purpose First in relation to our Saviour who had before healed others with his word alone but here he spit upon the ground and made clay thereof and anointed the eyes of the blinde man with the clay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 1. Hâ—â—res 30. â— â—2 but to mould clay and make a plaster was questionlesse a worke so saith Epiphanius Next in relation to the patient whom he commanded to go into the poole of Siloam and then wash himselfe which certainly could not be done without bodily labour These words and actions of our Saviour as before we said gave the first hint to his disciples for the abolishing of the Sabbath amongst other ceremonies which were to have an end with our Saviours sufferings to be nailed with him to his Crosse and buried with him in his grave for ever Now where it was objected in S. Austins time why Christians did not keepe the Sabbath since Christ affirmes it of himselfe that he came not to destroy the Law but to fulfill it the Father thereto makes reply that theâ—efore they observed it not Coâ—t Faust. l. 19. c. 9. Quia quod ea figura profitebatur jam Christus implevit because our Saviour had fulfilled what ever was intended in that Law by calling us to a spirituall rest Lib. 1 â—aer 30 â— 32. in his owne great mercie For as it is most truly said by Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He was the great and everlasting Sabbath whereof the lesse and temporall Sabbath was a type and figure which had continued till his comming by him commanded in the law in him destroyed and yet by him fulfilled in the holy Gospel So Epiphanius 3 Neither did he or his disciples ordaine another Sabbath in the place of this as if they had intended onely to shift the day and to transferre this honour to some other time Their doctrine and their practise are directly contrary to so new a fancie It 's true that in some tract of time the Church in honour of his resurrection did set apart that day on the which he rose to holy exercises but this upon their owne authoritie and without warrant from above that we can heare of more then the generall warrant which God gave his Church that all things in it be done decently Hom. de Semeâ—â—re and in comely order This is that which is told us by Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we honour the Lords day for the resurrection Hom. 3. de Penteâ—osâ— So Maximus Taurinensis Dominicum diem ideo solenâ—em esse quiain eo salvatur velut soloriens discussis infernorum tenebris luce resurrectionis emicueriâ— That the Lords day is therefore solemnely observed because thereon our â—aviour like the rising Sunne dispelled the clouds of hellish
certainely devout and therefore the lesse question to be made but that the holy dayes were employed as they ought to be in hearing of the Word of God receiving of the Sacraments and powring forth their prayers unto him The sixt generall counsell holden at Constantinople appointed that those to whom the cure of the Church was trâ—sted should on all dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially on the Lords day instruct the Clergie and the people out of the holy Scripture in the wayes of godlinesse I say the Clergie and the people for in these times the Revenue of the Church being great and the offerings liberall there were besides the Parish Priest who had Cure of soules many assisting ministers of inferiour Orders which lived upon Gods holy Altar Somewhat to this purpose of preaching every Sunday yea and Saints dayes too in the Congregation we have seene before established in the Councell at Mentz Anno 813. So for receiving of the Sacrament whereas some would that it should be administred every day singulis in anno diebus as Bertram hath it lib de corp sangu Christi Rabanus Maurus who lived 824 leaves it as a thing indifferent advising all men notwithstanding De Sermon proprietaâ— l 4 10. in case there be no lawfull let to communicate every Lords day Quotidie Eucharistiae communionem percipere nec vitupero nec laudo omnibus tamen dominicis diebus communicandum hortor sitamen mens in affectu peccandi non sit as his words there are And whereas this good custome had beene long neglected it was appointed that the Sacrament should be administred every Lords day Can. 2â— by the Councell at Aken Anno 836. Ne forte qui longe est a sacramentis quibusest redemptus c least saith the councell they which keepe so much distance from the Sacraments of their redemption be kept as much at distance from the fruition of their Salvation As for the holy dayes or Saints dayes there needed no such Canon to enjoyne on them the celebration of the Sacrament which was annexed to them of course So likewise for the publicke prayers besides what scatteringly hath beene sayd in former places the Councell held at Friburg Anno 895 hath determined thus Conc. Friburiens Can. 26. Diebus dominicis sanctorum festis vigilis orationibus nisistendumest ad missas cuilibet Christiano cum oblationibus currendum that on the Lords day and the festivalls of the Saints every Christian was to be intent upon his devotions to watch and pray and goe to Masse and there make his offering It s true the Service of the Church being in the Latine and in these times that language being in some Provinces quite worne out and in some others growne into a different dialect from what it was that part of Gods worship which was publicke prayer served not so much to comfort and to â—dification as it should have done As for the outward adjuncts of Gods publicke service on the Churches part the principall was that of Musicke which in these Ages grew to a perfect height We shewed before that vocall musicke in the Church is no lesse antient than the liturgie of the Church it selfe which as it was begunne in Ignatius time after the manner of plaine-song or a melodious kinde of pronunciation as before was sayd so in S. Austins time it became so excellent that it drew many to the Church and consequently many to the faith Now to that vocall musicke which was then in use and of which formerly we spake it pleased the Church in the beginning of these Ages to adde instrumentall the organ being added to the voyce by Pope Vitalian Anno 653 almost 1000 yeares agoe and long before the aberration of the Church from its pristine piety And certainely it was not done without good advise there being nothing of that kinde more powerfull than melody both vocall and instrumentall for raising of mens hearts and sweetning their affections towards God Not any thing wherein the militant Church here on Earth hath more resemblance to the Church in heaven triumphant then in that sacred and harmonious way of singing prayse and Allelujahs to the Lord our God which is and hath of long beene used in the Church of Christ. 13 To bring this Chapter to an end in all that hath beene sayd touching the keeping of the Lords day wee finde not any thing like a Sabbath either in the practise of the Church or writings of particular men however these last Ages grew to such an height in restraint of labours on this day that they might seeme to have a minde to revive that part of the fourth Commandement Thou shalt doe no manner of worke upon it For where they tell us of this day as before was sayd that it was taken up by custome on the authority of the Church at most on Apostolicall tradition this makes it plaine that they intended no such matter as a Sabbath day though that the Congregation might assemble in the greater numbers and men might joyne together in all christian dueties with the greater force it pleased the Church and principall powers thereof to restraine men from corporall labours and binde them to repaire to the house of God Or if they did intend the Lords day for a Sabbath day its plaine they must have made more Sabbaths than one day in seven those holy dayes which universally were observed in the Christian Church being no otherwise to be kept than the Lords day was and those increasing in these Ages to so great a number that they became a burden to the common people Nor is it likely that being once free from the bondage of the Iewish Sabbath they would submit themselves unto another of their owne devising and doe therewith as the Idolaters of old with their woodden gods first make them and then presently fall downe and worship them Rather they tooke a course to restraine the Iewes from sanctifying their Sabâ—ath and other legall festivals as before they used Statutum est de Iudoeis in the 12 Councell of Tolledo Anno 681 Can. 10. Ne Sabbata coeterasque festivitates ritus sui celebrare praesumant and not so onely Sed ut diebus dominicis ab opere cessent but that they should refraine from labour on the Lords day also Of any Sabbath to be kept in the Christian Church some few might dreame perhaps such filthy dreamers as Saint Iude speakes of but they did onely dreame thereof they saw no such matter They which had better visions could perceive no Sabbath but in this life a Sabbath or a rest from sinne and in the life to come a Sabbath or a rest from misery Plainely Rupertus so conceived it as great a Clerke as any in the times wherein hee lived which was in the beginning of the twelfth Century Nam sicut signum circumcisionis incâ—rnationem c. For as saith he the signe of Circumcision foreshewed the incarnation of our Lord and
Saviour the offering of the paschall Lambe his death and passion Sic Sabbatismus ille requiem annunciabat quae post hanc vitam poâ—ita est sanctis electis so did the Sabbath signifie that eternall rest which after this life is provided for the Saints and elect of God And more than this Spiritualis homo non uno die hebdomadis sed omni tempore sabbatizare satagit the true spirituall man keepes not his Sabbath once a weeke but at all times what ever every houre and minute What then would hee have no day set a part for Gods publicke service no but not the Sabbath Because saith he wee are not to rejoyce in this world that perisheth but in the sure and certaine hope of the resurrection therefore wee ought not rest the seventh day in sloath and idlenesse but we dispose our selves to prayers and hearing of the word of God upon the first day of the weeke on the which Christ rose cum summa cura providentes ut tam illo quam coeteris diebus feriati semper simus a servili opere peccati Provided alwayes that upon that and all dayes else we keepe our selves free from the servile Acts of sinne This was the Sabbath which they principally looked for in this present life never applying of that name to the Lords day in any of those monuments of learning they have lest behinde them The first who ever used it to denote the Lords day the first that I have met with in all this search is one Petrus Alfonsus he lived about the times that Rupertus did who calls the Lords day by the name of the Christian Sabbath Dies dominica dies viz. resurrectionis quae suâ—â— salvationis causa extitit Christianorum sabbatum est But this no otherwise to be construed then by Analogie and resemblance no otherwise than the feast of Easter is called the Christian Passeover and Whitsontide the Christian Pentecost As for the Saturday the old Sabbath day though it continued not a Sabbath yet it was still held in an high esteeme in the Easterne Churches counted a festivall day or at lest no fast and honoured with the meetings of the Congregation In reference to the first we finde how it was charged on the Church of Rome by the sixt Councell in Constantinople Anno 692 that in the holy time of Lent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they used to fast the Saturday which was directly contrary to the Canons of the Apostles as they there alleadge This also was objected by Photius Patriarke of Constantinople against Pope Nicolas of Rome Anno 867 and after that by Michael of Constantinople against Leo the ninth Anno 1053. which plainely shewes that in the Easterne Churches they observed it otherwise And in relation to the other we finde that whereas in the principall Church of Constantinople Curopâ—lâ—t the holy Sacrament was celebrated onely on the greater feasts as also on the Saturdayes and the Sundayes Sabbatis dominicis and not on other dayes as at Rome it was Coâ—stantine surnamed Mononiachus Anno 1054 enriched it with revenue and bestowed much faire plate upon it that so they might be able every day to performe that office Which proves sufficiently that Saturday was alwayes one in all publicke dueties and that it kept even pace with Sunday But it was otherwise of old in the Church of Rome where they did laborare jejunare as Humbertus saith in his defence of Leo the ninth against Nicetas And this with little opposition or interruption save that which had beene made in the Citty of Rome in the beginning of the seventh Century and was soone crushed by Gregory then Bishop there as before we noted And howsoever Vrban of that name the second Hect. Boâ—â— hist. l. â—2 did consecrate it to the weekely service of the blessed Virgin and instituted in the Councell held at Clermont Anno 1095 that our Ladies office Officium B. Marie should be sayd upon it Eandemque Sabbato quoque die prâ—cipua devotione populum Christianum colere debere and that upon that day all Christian folke should worship her with their best devotions yet it continued still as before it was a day of fasting and of working So that in all this time in 1200 yeares we have found no Sabbath nor doe we thinke to meete with any in the times that follow either amongst the Schoolemen or amongst the Protestants which next shall come upon the Stage CHAP. VI. What is the judgement of the Schoolemen and of the Protestants and what the practise of those Churches in this Lords day businesse 1 That in the judgement of the Schoolemen the keeping of one day in seven is not the morall part of the fourth Commandement 2 As also that the Lords day is not founded on Divinâ— authority but the authority of the Church 3 A Catalogue of the holy dayes drawne up in the Councell of Lyons and the new Doctrine of the Schooles touching the native sanctitie of the holy dayes 4 In what estate the Lords day stood in matter of restraint from labour at the Reformation 5 The Reformatours finde great fault both with the sayd new doctrine and restraints from labour 6 That in the judgement of the Protestant divines the keeping of one day in seven is not the morall part of the fourth Commandement 7 as that the Lords day hath no ground on which to stand then the authority of the Church 8 And that the Church hath power to change the day and to transferre it to some other 9 What is the practise of all Churches the Roman Lutheran and Calvinian chiefâ—ly in mattâ—r of Devotion rest from labour and sufferance of lawfull pleasures 10 Dancing cryed downe by Calvin and the French Churches not in râ—lation to the Lords day but the sport it selfe 11 In what estate the Lords day stands in the Easterne Churches and that the Saturday is no lesse esteemed of by the Ethiopians then the said Lords day 1 WEe are now come unto an Age wherein the learning of the world began to make a different shew from what it did to such a period of time in which was made the greatest alteration in the whole fabricke of the Church that ever any time could speake of The Schoolemen who sprung up in the beginning of the thirteenth Age contracted learning which before was diffused and scattered into fine subtilties and distinctions the Protestants in the beginning of the sixteenth endeavouring to destroy those buildings which with such diligence and curiosity had beene erected by ihe Schoole men though they conscented well enough in the present businesse so farre as it concernd the institution either of the Lords day or the Sabbath Of these and what they taught and did in reference to the point in hand wee are now to speake taking along with us such passages of especiall note as hapned in the Christian world by which wee may learne any thing that concernes our businesse And first beginning