The doctrine of the Sabbath· Delivered in the Act at Oxon. anno, 1622. By Dr. Prideaux his Majesties professour for divinity in that Vniversity. And now translated into English for the benefit of the common people.

SECT. I.

MY annuall taske (learned and [ 1] courteous Auditors) is (as you see) returned againe: whereto being bound (as I may say) like Titius unto Caucasus, I must of necessitie expose my selfe to so many Vultures. Divinitie tos∣sed with so many stormes, and by her owne unworthily handled, hath not (which was much feared) as yet miscar∣ried. Behold I and the sonnes which God hath given mee. And though shee doe not glory, as before shee hath done, of a nu∣merous issue; yet shee is comforted with these few, whose modestie doth promise to supply that want, and hide her na∣kednesse. It is my Office (as you know)

according to the custome of this place, honestly to dismisse them hence, being now furnished and provided; after all their labours. And being it is the seventh yeere, since I first attained unto this place; and that there want not some litigious differences about the Sabbath, which have of late disturbed the quiet of the Church: I hope it will not seeme unseasonable, (Fathers and Brethren) to speake unto you somewhat of this argument; and therein rather to explode their errors, who either seeme to tend, on the one side to Atheisme, or on the other side to Iudaisme, than any way to brand their persons. And that our following discourse may issue from the purer Fountaine, we will derive it from the 19. of Levit. v. 30. (which doubt∣lesse, for the greater certaintie thereof, is againe repeated, cap. 26. v. 2.) Yee shall keepe my Sabbaths. Now for the first word Sabbath, the learned in the Hebrew Lan∣guage derive it not from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which be∣ing interpreted, is Seven, but from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to cease, leave off, or rest from labour: and seemes to have affinitie

with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to set downe, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to adore, and praise; all which doe intimate unto us, as well the use of the Sabbath, as the duties also of all those who are bound to keepe it. It is not my intent to lay before you such further Etymologies, as either are afforded us from Plutarch, and the rest of Greece; who fetch it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to tri∣umph, dance, or make glad the countenance: or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sirname of Bacchus; or at the least, some sonne of his, in Coelius Rhodiginus, (whence Bacchus Priests are frequently called Sabbi Moenades, or Sa∣liares, in ancient Authors:) nor from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the Spleene, from the di∣stempers of the which (as Giraldus thinkes) the Iewes, though very much thereunto inclined, were that day relea∣sed: nor last of all, from any foule dis∣ease in the privie parts, by the Aegyptians called Sabba; which Fl. Iosephus wor∣thily derides in his second booke against Appion. It is well knowne from what corrupt Channell these derivations have beene drawne by the elder Iewes; who by their Bacchanalian Rites, gave the World

just occasion to suspect, that they did consecrate their Sabbath unto Revels ra∣ther, than Gods service. As for these Sabbaths, they either were the Weekely Sabbaths, or those which in the Scripture are called Sabbaths of yeeres: and these againe, either each seventh yeere, in the which the Earth lay fallow; or every fiftieth yeere, called otherwise the Yeere of Iubile; wherein each man returned a∣gaine to his owne Possession, and Inhe∣ritance, as the Law appointed. There were at least five other meanings of this word, in holy Scripture; of which, con∣sult Hospinian in his booke de festis Iudae∣orum. But for the Weekely Sabbath men∣tioned in the Decalogue, being it is be∣come to many a Rocke of offence; it will not happily be unwelcome to the wa∣vering mind, so to determine of the Point, that they may have something where∣upon to fasten. There is not any thing now more frequent in some Zelots mouthes, than that the Lords day is with us licentiously prophaned: the fourth Commandement produced, and expounded

literally; as if it did as much oblige us Christians, as once the Iewes. And to this purpose all such Texts of the Old Te∣stament, which seeme to presse the rigo¦rous keeping of that day, are alledged at once: and thereupon some men most superstitiously perswaded, neither to kindle fire in the Winter time, wherewith to warme themselves; or to dresse Meat for sustentation of the poore, or such as these: which trench not more upon the bounds of Christian libertie, than they doe breake the bonds of Christian charitie. Not so much therefore to abate their zeale, but (if it may be done) to direct it rather; I shall in briefe, and as the time will give me leave, handle espe∣cially these three things about the Sab∣bath: First, the Institution; secondly, the Alteration of it; and thirdly, the Celebration of the same: that these my Sonnes (together with the rest) may know the better, how carefully they are to walke in this doubtfull Point: neyther diverting on the left hand, with the prophaner sort of people; nor madly

wandering on the right, with braine-sicke persons.

Notes

• Hebr. ••,
• S••mpos. l. 4. sub finem.
• Lib. 7. cap. 15.
• De annis & mensibus.
• Levit. ••5.
• Cap. 3.