Judgment also of Irenaeus Lib. 4. c. 30. and of Eusebius 1 Histor. c. 4. And thus may we best explicate that of Genesis 2. God blessed the Seventh day and Sanctified it which the Hebrew Masters will have to be spoken by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anticpation as if Moses should say that this Cessation of God from His work of Creation was the cause why after in the time of Moses the Celebration or Sanctification of the Seventh day was ordained But the righter interpretation is that which distinguishes the precept of keeping holy the Sabbath from the precept of resting from Labour as by the causes so also by the times And to this difference Moses himself seems to have had respect when in Duternomy to these words Observe the Sabbath day to sanctifie it he adds as the Lord thy God hath Commanded three namly long ago from the very beginning of the World as Grotius conceives or as Selden from the time when the Israelites were encamp'd in Mara a part of the Wilderness so call'd from the brackish bitterness of the Waters where the observation of the Sabbath was first instituted about forty days before that institution was renew'd in the Decalogue For he refers the first word of this Precept Remember to the first Sabbath there instituted And true it is that the first Sabbath was celebrated by the Israelites in their tenth Mansion or encamping in Alush part of the desert of Sin They came from Elim into the desert of Sin upon the Fifteenth day of the Second Month from their beginning to march Six days Manna was gathered and one the Seventh the People Sabbatized So that the first observation of the Sabbath fell upon the 22. day of the same Month which being the Second Month from their Exit out of Egypt was after named Iiar for the names of the Hebrew Months were then unborn and that 22. day of this Month answers to the 23. of May in the Julian year The Seder Olam makes this Month Hollow i. e. of but Twenty nine days not Full i. e. of Thirty days Whence in computing the feriae or Holy days of these Months there hath risen up a discrepancy of one day betwixt that Chronicon and the Talmudist's But that alternate distinction of Months as our most Excellent Chronologist Sir Iohn Marsham in Chronic. Canon pag 184. observes doth not well agree with the antick Chronology of the Hebrews How then shall we reconcile these two different opinions concerning the respect of the word Remember the one asserted by Grotius the other by Selden By granting that the Precept de observando Sabbato in commemoration of the Aegyptian Servitude was first given to the Israelites in Mara and a little after renewed at the promulgation of the Decalogue as pertinent particularly and only to them and consequently that so far Selden is in the right but that the institution of the Sabbath in grateful memory of the Worlds Creation by God wherein all Mankind were equally concern'd was as ancient as the World it self and extended to all Nations universally and therefore Grotius who seems to have consider'd this general institution and the cause of it is so far in the right too For That some knowledge and veneration of the Sabbath was by Tradition of highest antiquity derived to other Nations beside the Hebrews and remain'd among them for some ages Clemens Alexandrinus Stromat l. 5. and Eusebius in Praepar Evang. have clearly shewn as by other Testimonies so particularly by the Verses of Hesiod where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seventh day is call'd Holy And in Iosephus Philo Theophilus and Lucan are places that manifestly attest the same long-liv'd Tradition And upon this account it was that the Primitive Christians who believ'd that by Christ all things were reduced to the same State wherein they had been constituted from the beginning Piously celebrated the Sabbath and therein held their Solemn Assemblies in which the Law was publickly read and expounded as appears from that of the Acts 15. 21. Which Custom flourished until it was antiquated by the Laodicen Synod which judged it more convenient and profitable to Christians that instead of the Law the Gospels should be upon that day read to the People assembled So Sacred in those more Pure and Pious times was the memory of the Sabbath originally instituted that Men might with glad and grateful hearts acknowledge and celebrate with Praises the Infinite Wisdom Power and Goodness of God shewn in the Creation of the Universe that they equall'd the Sanctity thereof to that of the Lord's day consecrated to the perpetual remembrance of that greatest Seal of our Faith and pledge of our hopes the Resurrection of our Redeemer from the dead Hence Balsamo most appositely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. By the Holy Fathers the Sabbath days were held in all respects equal to the Lords days Hence also Gregorius Nyssenus calls these two days Brethren as worthy of equal Veneration and Solemnity and the Ancient Book of the Constitutions of Clement l. 7. c. 24. gives this in Precept Diem Sabbatti diem Dominicam festas habete quoniam illa Creationis altera Resurrections memoriae dicata est Nor was it from any other cause That by the most ancient Church was introduced the Custom of not fasting upon the Sabbath because it was a day of joy and gladness as appears from the Epistle of St. Ignatius ad Philippenses where he saith Si quis aut Dominicâ aut Sabbato jejunet excepto uno Sabbato is Christum occidit The same may be inferr'd from that memorable place in Tertullian advers Marcionem meminerat enim ille hoc privilegium donatum Sabbato à primordio quo dies ipse compertus est veniam jejunii dico Where we cannot but observe that this Custom is deduced from the beginning of the World From the same reason it came that Constantine the Emperor permitting to Christians the free use of their Worship at the same time forbad their being compell'd to appear before any Tribunal or Court of Judicature upon the Sabbath no less than upon the Lords day which Edict is yet extant in Eusebius These things being known are sufficient to refute those who think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord's day was surrogated into the place of the Sabbath of which mention is no where made by Christ no where by any of the Apostles And St. Paul when Colossi 2. 16 he saith that the Christians are not to be condemned for their Sabbaths and New Moons sheweth plainly that they are free from that Law of resting from labour which liberty would signifie nothing if the Law remaining the day were changed That the Christians therefore appointed and held their Assemblies upon that day wherein their Lord had risen from the dead was not from any Precept either of God or of the Apostles but they did it by vertue of the liberty granted to them and by voluntary
that kind of speech is found in any other sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shewing mercy unto Thousands God spake in the plural Number not to a Thousand but to Thousands shewing how much larger God is in doing good and conferring benefits than in punishing This is what the Hebrews mean when they say That the Angel Michael the Minister of God's Wrath and Vengeance flyes with but one Wing Gabriel The Minister of His Mercy Love and Blessing with two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To those that love me To those that Worship me and that are therefore call'd Pious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And keep my Precepts Who are attent to observe all my Commandments but chiefly those which pertain to the exclusion and extinction of Idolatry and all wicked Superstitions and who are therefore call'd Righteous or Iust. CHAP. IV. The Third Precept explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not take the Name of the Lord thy God c. IN the Hebrew thou shalt not bear or carry namely in thy Mouth which is the same with Thou shalt not take viz. into thy Mouth Here also is of the Lord because by that Title the tremend Majesty of God is best understood We may en passant observe that here the manner of speech is changed For according to the way of speaking used in the former Precepts it should have been My Name but to the Hebrews this is frequent to put a Noun for a Pronoun as in Exod. 23. 18 19. Genes 2. 20. Numb 10. 29. and many other places where the like Translation from the first person to the third occurs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vain or as Aquila rashly or as Philo to testifie a Lye But to omit all other interpretations of these Words we have the sense of them compendiously exprest in St. Matthew 5. 33. Thou shalt not forswear thy self nor is it to be doubted but our Saviour Christ in this place urged the very Words of the Law where the Syrian hath put words that signifie Thou shalt not Lye in thy Oath or Swearing Only this is to be accurately noted That in this place is treated not of an Oath taken for Testimony of which the Ninth Precept was particularly given but of an Oath Promissory which the words following immediately in the same verse of St. Matthew sufficiently declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt perform unto the Lord thy Oaths taken most certainly from Numb 30. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forswear taken in its proper sense is as hath been critically observ'd by Chrysippus to make void what thou hast sworn or not to stand to what thou hast by Oath promised The weight or hainousness of this execrable Crime Philo wisely sheweth where he saith That he who commits it doth either not believe that God takes care of humane Affairs which is an Abnegation of Gods Providence and the Fountain of all Injustice or if he doth believe that he makes God less than any honest Man whom none that designs to assert a Lye would dare to call in for a Witness of what he knows to be false Abenesdras adds That in other sins somewhat of commodity profit or pleasure is lookt upon whereby Men may be tempted and carryed away but in this oftentimes there is not the least commodity or emolument that other Crimes cannot always be committed this always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Lord will not hold him guiltless that taketh the Name of the Lord his God in vain Here according to the Greek custome two Negatives are put for one in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to pass by one as innocent So that the sense is God will not leave him unpunished which is a Figure call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Extenuation such as is used in the Gospel of St. Matthew 12. 31. Blasphemy against the Holy Ghost shall not be forgiven unto men that is shall be severely punished and in many other places of Scripture And this sin is even by the Light of Nature so hainous and detestable that the Heathens themselves believ'd that it was always severely punished by God Hesiod said Et juramentum clades mortalibus unde Adveniunt quoties fallaci pectore jurant Dire miseries pursue those men that dare Themselves with heart fallacious to forswear In Herodotus this Oracle is related At juramento quaedam est sine nomine proles Trunca manus trunca pedes tamen impete magno Advenit atque omnem vastat stirpemque domumque From Perjury a nameless issue springs With maimed hand and foot which yet still brings Revenge with mighty force and doth at last Both the whole Race and Family devast And the sweet-tongu'd Tibullus could say Ah miser Et si quis primo perjuria celat Sera tamen tacitis poena venit pedibus Ah wretch though one his Perjury conceal Vengeance with silent feet will on him steal And he had reason for an Oath is a religious Affirmation as Cicero defines it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testimony of God upon a doubtful matter as Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an affirmation with an assumption of God for witness as Clement of Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strongest Seal of Human Faith as Dionysius Halicarnensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last and most certain pledge of Faith as Procopius Wherefore the Ancients even wehre a specious excuse might be brought held themselves religiously oblig'd to fulfill whatsoever they had by Oath promised Concerning the sanction of an Oath or Vow consult Iudges 20. 1. 1 Sam. 14. 24 26 27. Ioshua 19. 15. Psal. 21. 2 6 7 8. Now the reason why God threatens to send from Himself dire Punishments upon those who either worship False Gods or violate His most Holy Name by Perjury seems to be this to let them know that though men may perhaps be ignorant of or neglect to vindicate these Crimes yet they shall never escape the certain hand of Divine Vengeance in the end which many times indeed is slow in lifting up but always first or last strikes sure and home CHAP. V. The Fourth Precept explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember the Sabbath day c. IN Deuteronomy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe the Sabbath day and in the Hebrew is the like difference in the latter place Moses expounds what is meant by Remember in the former namely attend to the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie it viz. by a glad and grateful recordation of the Worlds Creation by God For most true is the Sentence of Rabbi Iudah Barbesathel and R. Ephraim in Keli Iacar that in these words one thing is Commanded and another in the following The keeping holy of the Sabbath day hath for its true cause the Creation of the World the Rest from Labour the Egyptian servitude That extends to all mankind this to the Hebrews only Exod. 31. 13. Which is the
consent among themselves And to violate such Consent after it hath passed into a Custom is not the part of men living in Society But this Custom obliged not to rest from labour farther than was necessary to the holding their Assemblies Having thus briefly shewn the difference betwixt the Precept instituting a Sabbath in memory of the Creation which was from the beginning given to Adam and his whole Posterity and the Precept given particularly to the Hebrews both in Marah and soon after at the promulgation of the Decalogue whereby they were obliged to celebrate the Sabbath by resting from dayly labours in remembrance of their redemption from the Aegyptian servitude and assigned to each its proper cause and time it will not perhaps be impertinent if we subjoin a line or two concerning the Word Sabbata here used in the plural number This Word among the Greeks is listed in the Catalogue of those which tho' pronounced in the number of Multitude are yet notwithstanding often contented with the signification of Unity And so is it often found in the Greek Pentateuch so also in Mat. 12. 1 5 10 11 12. and c. 28. 1. in Mark 1. 21. and 2. 23 24. in Luke 4. 16. On the contrary St. Iohn every where speaks it in the singular as do also the Greek Interpreters of the other books extra Pentateuchum The Latines often exprest it as here in the plural So Horace Sunt hâ—die tricesima Sabbata and Iuvenal Quidam sortiti metuentem Sabbata Patrem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Six days shalt thou work and do all thy works Here now begins that Constitution which is not common to all Mankind but proper to the Hebrews And what is here spoken in the Imperative and in the Future which is often taken from the Imperative hath not the force of a Command but the sense only of suffering or permitting For lest the Modes might be too much multiplyed it hath seem'd good to almost all Nations to express the sense of Permitting as also of Praying with the same sound with which they express the sense of Commanding as for Example sequere Italian ventis in Virgil and ubi nos laverimus si voles lavato in Terence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vre haec cremaque membra in an old Greek Tragedy By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are signified all sorts of Work by Cicero de ligibus l. 2. call'd famula opera Ferii jurgia amovento eaque in famulis operibus patratis habento and by Tertullian Humana opera quotidiana whatsoever men commonly do in their ordinary vocations or daily business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But on the Seventh day is the Sabbath of the Lord thy God The Seventh day is Dedicated to God from the beginning And wisely do Maimonides and other Hebrew Masters distinguish the Cause why rest or quiet was commanded from the cause why it was commanded upon this Day The former cause is exprest in Deuteronomy plainly to be because the Israelites lately freed from the Aegyptian slavery by Divine help ought to remember and consider how hard and grievous Servitude is and therefore to treat their Servants and others subject to their Command with humanity and clemency as Dido in Virgil Non ignara mali miseries succurrere disco The latter is declar'd in this place where it is signifi'd that when any day might have been taken for rest or vacation for Labour this was chosen by God because from the beginning it had been dedicated to joy and the grateful commemoration of the Worlds Creation by Him and because upon the same day God had finish'd all things and ceas'd from Creating whence the Seventh day deriv'd the Name Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not do every work therein God by many Words inculcates this Precept concerning the Sabbath that by the perpetual observation thereof might be impressed upon the minds of all a firm knowledge that this World was not from Eternity but made by God which is a strong inducement to the Veneration of the Omnipotent Creator as on the contrary the belief of the Worlds Eternity is the way to Impiety and down-right Atheism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Son and thy Daughter He understands those who by reason of their Minority have not yet attain'd to knowledge of the Law whom their Parents ought to restrain from working upon the Sabbath For they that are of more advanced Age and understanding are by the Law bound for themselves as likewise in the Law of Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Man-servant and thy Maid-servant This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind and courteous way of speaking much used by the Greeks to their Servants and in imitation of them by the Latins who with like softness and humanity call'd their Men-servants Pueros as hath been of old noted by Servius upon that of Virgil Claudite jam rivos pueri Hence the names of Ancient Men-servants Marcipor Quintipor c. So Epicurus call'd his Servants Friends as Seneca Epist. 107. observes who in imitation of him saith of them Epist. 47. Servi sunt imò homines Servi sunt imo contubernales Servi sunt imò humiles amici Servi sunt imò conservi si cogitaveris tantundem in utrosque licere fortunae Than which he could have said nothing more becoming his great prudence and erudition Hence also were Masters call'd Patres-familias and Mistrisses Matres-familias that by the very Name they might be admonished of humanity And this Precept obligeth Masters not only not to injoyn labours to their Servants of either Sex but not to suffer them to work upon the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Ox and thy Ass and every Beast of thine Observable here is the great Clemency of God who by this Law requires some goodness and mercy to be exercised even to brute Animals that he might remove Men the farther from cruelty toward each other and to confirm this mild Precept the like is given in Deuteron 5. 4. The same reason is urged by Porphyry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Abstinence from eating of the flesh of Animals Hence also was the slaughter of a Plowing Ox prohibited by a Law common to the Phrygians Cyprians Atticks Peloponesians and Romans as we find Recorded by Varro Pliny Columella Porphyry Aelian Vegetius and others The Athenians made a Decree that a Mule should be fed at the Publick Cost which worn out by Labour and Age used to accompany other Mules drawing burdens and banished a Boy for putting out the Eyes of little Birds taking it for a sign of a mischievous and cruel disposition in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are besides Oxen Asses and Mules which also were used to the Yoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beasts as well Dogs as other quadrupeds But these words are by the Greek Interpreters Translated hither from Deuteron 5. for in the Hebrew is found only one general Name signifying all mute Animals
whatsoever which the Greeks render sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beasts sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Four-footed Living Creatures and sometimes from the sense of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild Beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the stranger that is within thy Gates Of Proselytes there are as we have often hinted in the former part of this disquisition two sorts some who subjected themselves to the whole Mosaic Law that they might be participant of the right of Marriages and Honours among the Holy People others who though of forreign blood were notwithstanding permitted to dwell among the Hebrews so long as they Worshipped one God and observ'd the perpetual and common Laws of all Nations together with the additional Laws interdicting incestuous Copulation and eating of Blood of both which we have spoken profess'dly in the Precepts of the Sons of Noah Now it is of this latter kind of Proselytes as Abenesdras noteth that the Precept here speaks such as had not admitted the Seal of Circumcision and whom St. Luke Act. 17. 4. rightly enough calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devout Greeks because the Hebrews used to call all Gentiles Greeks Here it may be inquir'd Why such a stranger or Proselyte though not oblig'd by other Laws of Moses as appears from Deuter. 4. 2. was yet bound to keep this of resting from Labours upon the Sabbath The reason is this if while the Hebrews rested strangers had been permitted promiscuously to work and dispatch their businesses they would have diverted the stream of gain and profit from the Natives which was repugnant to Justice and Equity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to the Latines Incola a Sojourner one that fixeth his Seat in a Soil not Native to him Thus in the Gospel of St. Luke 24. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art a Peregrine or Stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in Six days the Lord made Heaven and Earth and the Sea and all things that are in them A brief description of the Universe as in Acts. 4. 24. At first the Earth was rude and without Form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mud to the Phaenicians intermixt and overwhelm'd with waters which is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abyss or bottomless Gulph Of these God made the Earth dry Land gather'd together the Seas and distinguish'd the Air into two Parts the Superior or Aetherial wherein he placed the Stars and the Inferiour which surrounds the Terraqueous Globe then to this lower Air to the Earth and to the Waters he added their proper Animals and particularly to the Earth he affix'd Herbs Trees c. and in fine He made Man And all in Six days though He could have made them in one Moment that He might by His Example teach Men to act with counsel and deliberation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hasten slowly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he rested upon the Seventh day The sense is taken from Genes 2. 2. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requievit is signified not that God was weary with working whereof the Divine Nature is incapable but that He ceas'd from Creating or put an end to all His Works converting Himself to the survey and contemplation of the most beautiful World He had newly rais'd and made out of Nothing as Philo excellently observes From Gods Example the Hebrews also were commanded to devote this day to pious Contemplation and the learning and commemorating Sacred things Of which pious Custom there remains an ancient Testimony in 2 Kings 4. 23. and the number Seven was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more anciently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worshipping Concerning this Seventh day by Philo Lib. de vita Mosis call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Worlds Birth day various are the Opinions of the Iewish Masters Some think that the Septenary period of days was first Instituted by Adam and began from the six days of the Creation Others affirm That Seth found out the way of computing the flux of time by Weeks Months and Years But however disputable this Question be highly probable it is That Philo hit the white of Truth when he observ'd that the true Seventh or Sabbatical Day came first to be known to the Hebrews from the Miraculous cessation of Manna to rain upon that Day whence 't was easie for them to understand what day in the weekly Circle of Seven Days ought to be reckon'd the Seventh from the Creation which was altogether unknown to them before The same most Learned and wise Iew treating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Making of the World and of the Number Seven saith That this Number hath been held of singular honour by the more Illustrious of the Greeks and Barbarians who were versed in Mathematick Studies And certainly the Aegyptians were the most Ancient Masters of the Mathematicks by whom both Pythagoras and Plato being taught have very subtilly Philosophiz'd concerning the power and dignity of the Septenary Number in general which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Number saith A. Gellius from old Varro makes in Heaven the Septentriones or Charle's wain and lesser Constellation of the same Name also the Pleiades and the Seven Planets Nor doth the Zodiac want Characters of that noble Number For in the seventh sign is made the Solstice from Winter or the shortest Day in the year and again from the Summer Solstice in the seventh Sign is made the Winter Solstice Both Equinoxes are confin'd to a Seventh Sign Whence in the Sacred Rites of Osiris a little before the Winter Solstice Plutarch tells us in Iside pag. 372. the Aegyptians used to lead a Cow Seven times about the Temple because the Course of the Sun from Solstice to Solstice is finish'd in the Seventh Month. And they affirm That all the great dangers of the Life and Fortunes of Men which the Chaldeans call Climactericks happen in Septenaries of which abstruse Argument Clemens Alexandrinus Stromat l. 6. pag. 685. and Macrobius in Somn. Scipionis have written copiously and with no less assurance than if they had certainly known that there are such Climacterical Mutations of human Life In Sacred things also in Purifications Invocations and other religious Rites the Septenary Number hath been esteem'd of singular vertue and solemn observation Whence Apuleius describing the manner and ceremonies of his preparation for the Worship of Isis Metamorphos l. 9. Initio saith Me purificandi studio marino lavacro trado septies submerso fluctibus capite quòd eum numerum praecipuè Religioni aptissimum divinus ille Pythagoras prodidit And Virgil Aeneid 6. vers 645. testifies that invocations also were to be Seven times repeated Longâ cum veste Sacerdos Obloquitur numeris Septem discrimina vocum Of the Septenary Number of Days they observe That the monthly Course of the Moon is performed in four times Seven i. e. in Twenty eight days that the Birth of