A treatise of the Sabbath and the Lords-day Distinguished into foure parts. Wherein is declared both the nature, originall, and observation, as well of the one under the Old, as of the other under the New Testament. Written in French by David Primerose Batchelour in Divinitie in the Vniversity of Oxford, and minister of the Gospell in the Protestant Church of Roven. Englished out of his French manuscript by his father G.P. D.D.

PASSAGES

Concerning the nature and beginning of the Sabbath.

IUSTIN Martyr in Dialogo cum Tryphone Iudaeo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All the forenamed righteous men (Adam, Abel, &c.) and after them Abraham also did please God, though they obser∣ved no Sabbath.

Irenaeus l. 4. adv. Haeres. c. 30. speaking of Circumcision, and of the Sabbath, (which he maketh to be types and figures of the same nature) saith,

Quia non per haec justificatur homo, sed in sig∣no data sunt populo, ostendit, quòd ipse Abraham fine circumci∣sione, & sine observatione Sabbatorum credidit Deo, & reputatum est illi in justitiam;

That man is not justified by these things, but that they were given him for signes, and tokens, is manifest from this, that Abraham not being yet circumcised, nor observing the Sabbaths, beleeved in God, and it was accounted to him for righte∣ousnesse. And a little after:

Reliqua omnis multitudo eorum qui ante Abraham fuere justi, & Patriarcharum qui ante Moysem fue∣runt, sine his quae praedicta sunt, & sine lege Moysis justificati sunt.

All the company of them, who before Abraham were just, and of the Patriarches that were before Moses, were justified with∣out observing the things above-specified, and without Moses Law.

Tertullian also libro advers. Iudaeos cap. 2. in fin. joyntly speaking of Circumcision, and of the Sabbath, saith,

Cum neque circumcisum, neque Sabbatizantem Deus Adam instituerit, consequenter quoque sobolem ejus Abel offerentem sibi sacrificia, incircumcisum, nec Sabbatizantem laudavit, accepta ferens quae offerebat in simplicitate cordis. Noe quoque incircumcisum, sed & non Sabbatizantem de diluvio liberavit. Enoch justissimum, non circumcisum, nec Sabbatizantem de hoc mundo transtulit. Melchisedech summi Dei Sacerdos incircumcisus & non Sabbati∣zans ad Sacerdotium Dei allectus est.

That God created Adam, neither circumcised, nor observing the Sabbath, and afterwards also

he praised his sonne Abel sacrificing unto him, although he was neither circumcised, nor kept the Sabbath, accepting of those things which in the singlenesse of his heart he offered. He delivered also from the Deluge Noe, who was neither circumcised, nor an obser∣ver of the Sabbath. Hee translated just Enoch out of this world, who neither was circumcised, nor observed the Sabbath. Melchi∣sedech also was made high Priest of the great God, though nei∣ther circumcised, nor a keeper of the Sabbath. Abraham indeed was circumcised, but hee was accepted of God before hee was circumcised, nor did hee at all observe the Sabbath. And in the fourth Chapter,

Doceant Adam Sabbatizasse, aut Abel hostiam Deo sanctam offerentem Sabbati religionem placuisse, aut Enoch translatum, Sabbati cultorem fuisse, aut Noe Arcae fabri∣catorem propter diluvium immensum, Sabbatum observâsse: aut Abraham in observatione Sabbati Isaac filium suum obtulisse, aut Melchisedech in suo sacerdotio, legem Sabbati accepisse.

Let them prove to us, that Adam did observe the Sabbath, or that Abel, when hee offered up his sacrifice to God, observed the Sabbath, or that Enoch who was translated from this world, or that Noe the builder of the Arke against the deluge, were observers of it: or that Abraham observing it offered up his sonne Isaac, or that Melchi∣sedech during his Priesthood received any lawes concerning the Sabbath. And a little after he inferreth, that this Commande∣ment of the Sabbath was temporall, and ought not to be observed under the New Testament, no more than circumcision, and the Le∣viticall sacrifices.

Eusebius l. 1. c. 5. Hist. Eccles. proveth, that the Fathers be∣fore Moses were in effect Christians, though they carried not the name: for, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They cared not for the Circumcision of the body, because nor we neither: Nor for the observation of Sabbaths, because nor we neither.

And in his first Booke De demonstrat. Evangelicâ c. 6. shew∣ing, That the Patriarches before Moses did not observe the cere∣monies of the Mosaicall Law, amongst them, in expresse termes, he ranketh the observation of the Sabbath, and saith of Melchisedech, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Moses maketh mention of Melchisedech, Priest of the most High God, who was neither circumcised in the flesh, nor anointed with a compound ointment (Exod. 30. 25.) accor∣ding to the prescript of Moses Law, nor knew any such thing as a Sabbath, nor heard any thing at all of those Lawes, which after∣wards by Moses were given to the whole people of the Iewes. And a little after of Iob, he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What shall wee say of most blessed Iob, that thrice unblamable, just, and religious man? How came he to that height of holinesse and righteousnesse that was in him? Was it by observing the Mosaicall Law? No truly. But was it then by keeping the Sabbath day, or any other of the Iewish rites and ceremonies? How could that be, seeing he was before Moses, and the making of his Lawes?

S. August. tom. 3. l. despiritu & liter. c. 14. In decem prae∣ceptis in lapideis tabulis digito Dei scriptis, Dicatur mihi quid non sit observandum à Christiano, excepta Sabbathi observatione, &c.

In the ten Commandements written by the finger of God in Ta∣bles of stone, let them tell me, what is not to bee observed by a Christian, except the command of the Sabbath? And a little af∣ter.

An propter unum praeceptum, quod ibi de Sabbato positum est, dictus est Decalogus litera occidens, quoniam quisquis illum diem nunc usque observat sieut litera sonat, carnaliter sapit?

Is the Decalogue called a killing letter, for that one precept of it concer∣ning the Sabbath, because whosoever observeth that day according to the literall sense, is carnally wise. And afterwards, ranking the Sabbath with circumcision, and the other ceremonies, hee calleth them all typicall Sacraments: And cap. 15. having said that the grace revealed under the New Testament, was vailed and covered under the old, he addeth, that to that vaile and covering did per∣taine the precept concerning the Sabbath, which is in the Deca∣logue, which also he calleth typicall, and sheweth in what con∣sisteth

the type and figure, and saith, the Iewes observed the Sab∣bath as a shadow.

And tom. 4. l. quaest. in Exod. quaest. 172. Moses after hee came downe from the mount the second time, Exod. 34.

Ex decem praeceptis hoc solum (de Sabbato) praecepit, quod figuratè ibi di∣ctum est: alia quippe novem sicut praecepta sunt, etiam in Novo Te∣stamento observanda minimè dubitamus. Illud autem unū de Sab∣bato usque adeo figurata diei septimi observatione apud Israelitas velatum est, & in mysterio praeceptum fuit, & quodam Sacra∣mento figurabatur, ut hodiè à nobis non observetur, sed solum quod significabat, intueamur.

Of all the ten Commandements hee re∣peated to the people this onely of the Sabbath, which is there set downe for a figure: for we doe not doubt, but that the other nine are also to be observed under the New Testament, just as they were commanded. But that of the Sabbath was amongst the Israelites so farre vailed with a figurative observation of a seventh day, and mystically commanded, and prefigured by a certaine signe, that at this day we observe it not, but onely looke upon that which it sig∣nified.

And

tom. 4. in exposit. ex. ad Galat. in cap. 3. about the be∣ginning. Opera legis sunt tripartita: Nam partim in Sacramentis, partim verò in moribus accipiuntur. Ad Sacramenta pertinent, cir∣cumcisio carnis, Sabbatum temporale, Neomeniae, sacrificia at{que} omnes hujusmodi innumerae observationes. Ad mores autem, non occides, non Moechaberis, non falsum testimonium dices & talia caetera.

The workes of the Law are of two sorts, for they consist partly in signes and types, partly in morall actions. In types, such are circumcision of the flesh, the temporall Sabbath, New moones, sacrifices and such like innumerable observations. In morall acti∣ons, as, thou shalt not kill, thou shalt not commit adultery, and such like others.

And

tom. 3. de Genes. ad liter. l. 4. c. 13. Iam tempore gratiae revelatae, observatio illa Sabbati, quae unius diei vacatione figura∣batur, ablata est ab observatione fidelium.

Now that grace is re∣vealed, that observation of the Sabbath, which figuratively consi∣sted in one dayes rest, was taken away from the observation of the faithfull.

To which Passages, the Answer that some men make, that

the fore-quoted Fathers speake of a ceremoniall keeping of the Sab∣bath, and meane onely that the first Patriarches did not observe the Sabbath with such ceremonies, as the Iewes afterwards did: This answer (I say) hath not so much, as any shew of truth; for if they had meant nothing else but that, they had never spoke in so direct and expresse tearmes as they doe. Moreover, they expresly distin∣guish betwixt the Sabbath and the other ceremonies of Moses Law, and flatly affirme, that the Patriarches did neither observe the Sabbath, nor the other Iewish ceremonies.

Besides the testimonies of the Fathers, which above have been, and of our owne Doctours, which presently hereafter shall be ci∣ted: If you will give any credit to Iewish Writers, there are some of the old Rabbins (as Galatin reporteth, l. 11. de secret. veritatis Catholic. c. 9. & 10.) who writing upon these words, Genes. 2. And God blessed the seventh day; And upon these, Exod. 16. 29. See, for that the Lord hath given you the Sabbath: say, that Abra∣ham observed not the Sabbath, that the Law of the Sabbath was given but to the Iewes onely, and not to other nations, and that they are not obliged to keepe the Sabbath. Rabbi Salomon Iarchi in his Comment. on Gen. 2. 2. God blessed the seventh day, and sanctified it. God blessed it (saith hee) in the Manna, because on the rest of the dayes of the weeke there fell one Homer for every person, and on the sixth day there fell a double proportion. Hee sanctified it in the Manna, because on it none at all fell: and this is written with reference to the time to come. In which words he manifestly referreth the blessing and sanctifying mentioned Gen. 2. 2. to the time that the Israelites were in the desert.

Amongst our owne Writers I will begin with Calvin, who Institut. l. 2. c. 8. sect. 28. speaketh thus of the fourth Comman∣dement;

Umbratile veteres nuncupare solent, quòd externam diei observationem contineat, quae in Christi adventu cum reliquis fi∣guris abolita fuerat: quod verè quidem ab illis dicitur.

Ancient Writers are wont to call this Command a typicall one, because it containeth an externall observation of a day, which, with the rest of the types and figures at the comming of Christ were abolished: in which they speake truth:

Ibidem sect. 34. Neque sic tamen sep∣tenarium numerum moror, ut ejus servituti Ecclesiam astringam. Neque enim Ecclesias damnavero, quae aliis conventibus suis

solennes dies habeant, modò à superstitione absint: Quod erit, si ad solam observationem disciplinae, & ordinis benè compositi refe∣rantur.

I doe not so regard the number of seven dayes, as to tie the Church precisely to it: for I should not condemne those Chur∣ches, who should make choice of other dayes for their publike as∣semblies, so they did it without superstition: which is done, if the observation of those dayes be onely for discipline and good orders sake. And a little after:

Ita evanescunt nugae Pseudoprophetarum qui Iudaica opinione populum superioribus seculis imbuerint; ni∣hil aliud afferentes nisi abrogatum esse quod ceremoniale erat in hoc mandato (id vocant sua lingua diei septimae taxationem) remanere autem quod morale est, nempe unius diei observationem in hebdo∣mada. Atque id nihil aliud est, quàm in Iudaeorum contumeliam diem mutare, diei sanctitatem eandem animo retinere: Siquidem manet nobis etiamnum par mysterii in diebus significatio, quae apud Iudaeos locum habebat.

So are refuted the foolish conceits of some false Doctors, who in former ages possessed the mindes of the vul∣gar with a Iewish opinion, saying nothing for themselves but this, that what was ceremoniall in this command (which in their ex∣pression they call the taxation of a seventh day) is abrogated, but that the morall part of it, namely, the observation of one day in seven, remaineth still in force unto this day. Which is nothing else but to change the day in contempt of the Iewes, and to retaine the same opinion of the holinesse of the day. For if so be the same mysterie is implied to us in the number of the dayes, which was implied to the Iewes; And whoso will take the paines to read over all that he saith in the fore-quoted Chapter, shall finde, that his o∣pinion is, that the principall end for which at first a seventh day was appointed for rest, was to be a type and figure of a spirituall rest, that the Sabbath is abrogated, that the fourth Commande∣ment doth onely oblige us so farre, that there must be set times set a part for the publike service of God; that if it were possible to make every day a Sabbath day, and so take away all difference of dayes, it were a thing much to be desired: but seeing this cannot be done, it behooveth that there be one appointed from among the rest, and that this is all which is obligatorie in the fourth command in regard of us. And writing on the sixteenth of Exodus vers. 5. The seventh day (saith he) was consecrated before the promulgation

of the Law, although it is uncertaine whether this day of rest was observed by the Fathers, which seemeth probable, but I would not contest in this.

Item on the twentieth of Exodus expounding the fourth Com∣mandement. That the Commandement was ceremoniall S. Paul telleth in plaine termes, calling it a shadow of things, whose bo∣dy is in Christ. We must see therefore how Christ hath exhibited to us that, which was a figure. And afterwards. From these words, For God in six dayes created the heaven and the earth, and rested the seventh day. This probable conjecture is inferred, that the ho∣linesse of the Sabbath was before the Law.

Bullinger Sermonum decade 2. Serm. 4. Scimus Sabbatum esse ceremoniale quatenus conjunctum est cum sacrificiis & reliquis Iudaicis ceremoniis, & quatenus alligatum est tempori: Caeterùm quatenus Sabbato religio & piet as propagatur, & justus or do reti∣netur in Ecclesia, perpetuum & non ceremoniale est.

Wee know that the Sabbath is ceremoniall, so farre as it is joyned with the sa∣crifices and the rest of the Iewish ceremonies, and so farre as it is tied to a certaine time. But so farre as by the Sabbath, religion and piety is advanced, and good order preserved in the Church, the observation of it is everlasting, and not ceremoniall.

Musculus in locis Commun. in praeceptum 4. Deus diem ex∣primit, quo sanctificandum sit Sabbatum, unum videlicet de sep∣tem diebus, eum{que} nec primum nec secundum, &c. sed postremum. 1. septimum.

God doth specifie the day, in which the Sabbath is to be sanctified, namely, that it is one of seven, and that neither the first, nor the second, &c. but the last. that is, the seventh.

Item, Legale Sabbatum non erat naturâ suâ ita comparatum, ut esset perpetuum. Erat enim, non verum, sed umbratile; non perfectum, sed elementarium ac paedagogicum, adeóque imperfe∣ctum, & populo elementario accommodatum. Quare Novi Te∣stamenti tempore desiit, ut spiritus libertati locus esset. Christus est corpus, cujus adventu rectè cessarunt umbrae.

The legall Sabbath, considered in it selfe, was not appointed to be of a perpetuall dura∣tion: for it was not a true one but onely typicall: not perfect, but elementary and pedagogicall, and by consequent imperfect and appropriated to an elementary and rude people. Therefore it was most reasonable that it should have end under the New Testament,

that the Christian liberty of the spirit might have place. Christ is the body at whose comming it behooved all shadowes to vanish away.

Cal. 2. Item Observantia legalis Sabbati non perinde imposita reliquis nationibus, atque Israelitis. Etenim non extat praeceptum Dei, quod gentes ad hanc septimi diei observationem astringat, sicut ad illam Israelitae manifesta lege obstringuntur. Quare convinci non potest, quòd septimi diei Sabbatum ante hanc legem, vel ante diluvium ab Adamo ad Noe us{que}, vel post diluvium à Noe ad Mo∣sem usque, vel per Abraham, vel posteros ejus servatum fuerit: un∣de & quidam Hebraeorum fatentur, non esse scriptum de Abraha∣mo, quòd Sabbatum observârit. Quin etiamsi de patribus, qui ante legem vixerunt, certò constaret quòd Sabbati hujus religio∣nem servârint: haud tamen quisquam mortalium illorum exemplo ad consimilem alligaretur observantiam, nisi dicturi sumus esse no∣bis & pecudes immolandas, propterea quòd patres ante & post dilu∣vium de pecoribus sacrificâsse leguntur.

The observation of the legall Sabbath was not so imposed upon other nations, as upon the Iewes: for there is no divine precept that obligeth the Gentiles to this keeping of a seventh day, as the Iewes by an expresse law are tied to doe. Wherefore it cannot be proved that a seventh dayes rest was observed before the Law, either before the deluge from A∣dam to Noe; or after the deluge, from Noe to Moses; or by A∣braham and his posterity. Hence it is that some of the Iewish Writers doe confesse, that it is no where written of Abraham that hee observed the Sabbath. But grant that there were any cer∣taine proofe, that the Fathers who lived before the Law did keepe the Sabbath. Notwithstanding, it doth not follow that any man by their example should be tied to the same, except wee will also conclude, that we must now sacrifice beasts, because we reade the Fathers before and after the flood did so

Item, Decalogus hic quatenus pertinet ad legem Israeli per Mosem in Monte Sina divinitus datam, pertinet ad solos Israeli∣tas.

This Decalogue so farre as it hath reference to the Law given to the Iewes from God by Moses in mount Sinai, doth onely per∣taine to the Iewes.

Item, Qui baptizatus est in Christum servatorem, & spiri∣tum gratiae accepit, profectò non sive grandi Christi gratiae injuria

jugo se legis serviliter subjicit, si se legalis Sabbati servandi debi∣torem esse judicat.

Hee who was baptized in Christs name, and hath received the spirit of grace, doth not without putting a grosse affront upon the same spirit, slavishly subject himselfe to the yoke of the Law, if he thinketh himselfe bound to keepe the legall Sabbath.

Item, Ad legem pertinet, ut aliquo die vacetur sacris ritibus, & exercitiis. Hactenus non debemus Sabbati, id est, quietis sancti∣ficationem abjicere, quae usque adeò naturali lege traditur, ut & universae gentes stativas quasdam ferias, universo populo commu∣nes, & rebus sacris obeundis consecratas habuerunt. Ad legem verò Mosaicam referendum est, quòd non primus, non secundus, non ter∣tius, &c. sed septimus dies sacro otio expressè & legaliter deputa∣tur. Ista legalis septimi diei deputatio & consecratio neminem mortalium constringit praeter Iudaeos: idque non nisi ad tempus usque Novi Testamenti, quo Lex Mosis unà cum sacerdotio Chri∣sto sacerdoti cessit. Quare haud est praeter rationem, quòd Apo∣stolus tantopere & Legis & Sabbati legalis observantiam rejicit, &c.

It is a branch of the law of nature that some day be set apart to the performing of holy rites and sacrifices. And thus far we are not to reject the sanctifying of a Sabbath, a day of rest, which by the law of nature is so clearely taught us, that even all nations have had set holy dayes, generall thorow the whole people, and consecrated to holy exercises. But it is by Moses Law, that not the first, not the second, not the third, &c. but the seventh day is expresly and legally appointed for a holy rest. That legall appoin∣ting and consecrating of a seventh day doth oblige no people under heaven but the Iewes, and that for a certaine time, till the time of the New Testament, under which Moses Law and Priesthood gave place to Christ our Saviour. Wherefore it is not without rea∣son, that the Apostle is so zealous for the cancelling of the Law and the legall Sabbath, &c.

Ursin. in Tractat. Theolog. de praecept. 4. Praecepti hujus duae sunt partes, quarum una est moralis, sive perpetua, videlicet, ut sanctificetur Sabbatum; id est, aliquod tempus certum tribuatur ministerio Ecclesiae, sive publico Dei cultui. Altera ceremonialis ac temporaria, videlicet, ut tempus illud sit dies septimus.

There are two parts of this Commandement, one morall and perpetuall;

namely, that a Sabbath be sanctified; that is to say, some set time is to bee appointed to divine service, or the publike worship of God. Another ceremoniall and temporary, namely, that that time should be a seventh day.

Item. Cùm igitur Sabbathum septimi diei typus fuerit, ad∣monens populum, & de suo officio, seu de pietate erga Deum, & de beneficio Dei erga populum per Christum praestando, unà cum aliis ceremoniis adventu Christi, per quem est impletum, quod illa significabant, abrogatum est. Quod etiam Paulus testatur Col. 2.

Seeing therefore a seventh dayes rest was a type remembring the people both of their duty, or piety towards God; and also of Gods bountifulnesse towards them, which in Christ was to be ma∣nifested, both it and the other ceremonies at the comming of Christ were abolished, by whom was fulfilled that which they signified. Which also S. Paul Col. 2. doth testifie.

Item. Decalogus est perpetuus, quatenus est Moralis: Ap∣pendices autem, sive determinationes moralium praeceptorum significationis causâ, usque ad Messiam servandae.

The Deca∣logue is perpetuall so farre as it is morall: but the appurtenan∣ces and determinations of the morall precepts (such as is that of the Sabbath) are, because of that which they typifie, to last till Christ.

Et capite de lege divina Quaest. 1. Quae sint partes legis divi∣nae. Leges morales (inquit) non sunt certis circumstantiis definitae, sed sunt generales, ut tempus aliquod esse dandum ministerio, &c. Leges verò ceremoniales & forenses sunt speciales, sive circum∣stantiarum determinatio, quae observandae sunt in ritibus vel actio∣nibus externis, Ecclesiasticis & politicis, ut, septimum diem esse tribuendum ministerio, &c.

The morall Lawes are not limited by circumstances, but are generall and indefinite, as, that some time is to be assigned to divine service, &c. But the ceremoniall and ju∣diciall lawes are speciall, or are the very determination of the cir∣cumstances, which are to be observed in outward rites or actions, whether Ecclesiasticall or civill, as that a seventh day is to be as∣signed to divine service, &c.

Viret. on the fourth Commandement towards the end, We must distinguish, as is fit, betwixt the ceremonie of this precept, and that which it retaineth of the law of nature imprinted in every

mans heart: for setting apart the ceremonie of it, yet notwithstan∣ding our conscience beareth witnesse unto us (if we hold this for a certain truth, that there is a God to whom we owe honour and glo∣ry) that it is necessary that we hearken to his word, and that both we and all ours be carefull of the ministery of the same which he hath ordained.

Zanchius in explicat. 4 praecept. Apostolus ad Col. 2. 17. a∣perte ait praeter alia ceremonialia, Sabbatum etiam fuisse umbram rerum futurarum, corpus autem, hoc est, veritatem earum rerum esse in Christo.

The Apostle Col. 2. 17. saith in plaine termes, that besides the other ceremonies, the Sabbath also was a shadow of things to come, but that the body, that is to say, the truth of them, was in Christ.

Item. Mandatum quartum ceremoniale est, quatenus talem diem, nempe septimum diem, quem Sabbatum vocant, exercitio divini cultus destinat, & praescribit. Ita ad solos Indaeos pertinuit nsque ad Christum. Per Christum autem unà cum aliis ceremoniis abrogatm fuit.

The fourth Commandement is ceremoniall, so far as it appointeth and prescribeth for divine worship such a day, namely, a seventh day, which is called the Sabbath. And thus con∣sidered, it pertained to the Iewes onely till Christs time. But by Christ it was abrogated, together with the rest of the ceremonies.

Item. Although elsewhere he declareth his opinion to be, that the Sabbath hath beene celebrated since the beginning of the world, notwithstanding, here he speaketh of it, as of a thing questionable, as of a private opinion of certaine men.

Quomodo autem sanctifi∣cavit? (inquit) non solum decreto & voluntate, sed & re ipsa: quia illum diem (ut non pauci volu••••, & probabile est) mandavit primis hominibus sanctificandum.

How did he sanctifie it (spea∣king of the Sabbath?) Not onely by his decree and purpose, but real∣ly, and in very deed: because he commanded our first parents to hallow it, as is the opinion of a great many, and it is also probable. And afterwards disputing against the Sabbatarians, who will have all Christians obliged to the observation of the seventh day, because the fourth Commandement is morall, and concerneth all nations, which they prove thus, because (say they) from the beginning be∣fore Moses Law was given, God sanctified it, and the Patriarches kept it holy. To which he answereth,

Quod ••iunt, Patres ante

legem diem septimum sanctificâsse: quanquam hoc non facili & apertè demonstrari potest ex S. literis sicut & Tertullian. adv. In∣daeos contendit, ego tamen non contradixerim. Sed quod inferunt esse igitur naturale, ita ut etiam ad nos pertineat, tam facile se∣quitur, si dicas: Patres ante legem offerebant animalia, item circumcidebantur: Ergo utrumque naturale est, & ideò utrum∣que etiam à nobis praestari debet.

As for that which they affirme, that the Fathers before the Law kept holy the seventh day: although this cannot easily and clearely be proved out of Scripture, which also Tertullian. adv. Iudaeos doth maintaine, notwithstanding I for my part will not gainesay it. But the consequence which thence they inferre, that therefore this Law is morall and concerneth us also, is as pertinent, as if you should argue thus, The Fathers be∣fore the Law did offer the sacrifices of beasts, and were also circum∣cised: therefore both are morall, and are to bee performed by us also.

Item. Non ita morale est, quin etiam sit ceremoniale manda∣tum hoc de Sabbato. Morale est, quatenus natura docet, & piet as postulat, ut aliquis dies destinetur quieti ab operibus servilibus, quo divino cultui vacare possit Ecclesia: Ceremoniale est, & ad Iudaeos particulariter pertinens, quatenus septimus fuit praescriptus & non alius.

This precept of the Sabbath is not so morall, but that also it is ceremoniall. It is morall thus farre, in that nature teach∣eth us, and piety bindeth us to it, that some one day be appointed to a rest from servile works, that the Church may more freely give it selfe to the worship of God. It is ceremoniall, and peculiarly be∣longeth to the Iewes, so farre as a seventh day is prescribed by it and no other.

Item. Substantia hujus praecepti quatenns ad nos quoque per∣tinet, & confirmatum à Christo, non est ut diem septimum san∣ctificemus: sed ut sanctificemus diem Sabbati, hoc est, quieti de∣stinatum, quisquis ille sit.

The substance of this command, so farre as it concerneth us also, and was confirmed by Christ, is not that we keepe holy a seventh day: But that we sanctifie a Sabbath day, that is to say, a day of rest, whatsoever day it be.

Item. Praeceptum hoc quartum morale est, quatenus hôc man∣datur ••ura religionis, & exercitium etiam externi divini cultus: & ut certo tempore conveniat Ecclesia ad audiendum verbum Dei,

ad publicas preces, ad debita sacrificia facienda, ad collectiones faci∣endas. Id quod etiam confirmavimus: quoniam apud omnes gentes semper recepta fuit haec consuetudo, ut certis diebus convenirent om∣nes ad Deum celebrandum, colendum, invocandum. Mosaicum au∣tem & ceremoniale fuit, ad solos Iudaeos pertinens, quatenus talis dies, septimus nimirum, fuit illis praescriptus: & quatenus illis etiam praescripti fuerunt certi ritus, quibus Deum die Sabbati co∣lerent: atque eatenus etiam fuisse abrogatum. Ergò ut certo tem∣pore conveniat Ecclesia, cum scilicet potest, ad Deum celebran∣dum, ex Dei est institutione in animis cujusque inscripta.

This fourth command is morall, so farre as by it is recommended unto us the care of religion, and the exercise of Gods externall worship: and that at a set time the Church assemble together to heare the word of God, to publike prayers, to offer up due sacrifices, and to make gatherings for the poore. Which also wee have proved, be∣cause it is a custome received amongst all nations, that on certaine dayes there be publike assemblies to praise, worship, and call upon God. But it is Mosaicall, and ceremoniall, pertaining to the Iewes onely in this respect, that such a day, namely a seventh, was pre∣scribed unto them: and in this also, that they had certaine rites prescribed unto them, by which they were to worship God on the Sabbath day: and in this regard it was also afterwards abrogated. That therefore the Church meet together at some certaine time, to wit, when it can conveniently, is Gods institution engraved in e∣very mans minde. And in the very close of his explication of the fourth command, treating of the abrogation of the Sabbath, hee saith thus,

Prima cansa, ob quam institutum est Sabbatum, est, ut figuraret cessationem, eamque perpetuam ab operibus nostris, scilicet à peccatis patrandis, & quietem in Domino, sinentes scili∣cet Deum operari opera S. S. in nobis. Et quantum ad hanc cau∣sam, quia erat tantùm figura alterius Sabbatismi, erat ceremonia∣le praeceptum: ideoque & abrogatum est, sicut & caeterae figurae, adveniente Christo figurato: ad praesentiam veritatis, id est, Christi, evanuit figura, id est, Sabbatum, Col. 2. Quatenus ve∣rò institutum est, ut status dies esset, quo ad legem audiendam, & ceremonias peragendas conveniret populus: vel saltem quem ope∣rum Domini meditationi peculiariter darent omnes; abrogatum non est. Nam & apud nos locum habet, ut statis diebus ad audien∣dum

verbum, ad Sacramenta percipienda conveniamus.

The first cause for which the Sabbath was instituted, was to typifie a perpe∣tuall cessation from our workes, that is, our sinnes, and also our rest in the Lord, suffering him to worke in us the workes of his ho∣ly Spirit: and in regard of this cause, because it was onely a figure of another Sabbath or rest, it was ceremoniall: and therefore was abrogated, as likewise the rest of the types, at the comming of Christ who by them was typified: when the truth, that is, Christ appeared; the shadow, that is, the Sabbath vanished away, Col. 2. But in that respect, that it was instituted to bee a set day, for the Church to meet together on, to heare the Law, to performe the ceremonies prescribed, or at least to meditate on the workes of God, it is not abolished. For it is thus in force even amongst us, that on appointed dayes we assemble together to heare the Word and receive the Sacraments. In many places also of this his exposi∣tion of the fourth command, he affirmeth, that the Law concerning the Sabbath was onely given to the Iewes, and not to other nati∣ons, and they were not bound to the observation of it.

Lib. 6. de oper. sex dierum. c. 1. having said, that the seasons of the yeare, the new and full moones are times common for all people; for the distinction of which, God hath given to all the Sunne and the Moone, and appointed them their courses, he addeth;

Alterum est genus eorum temporum, seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae peculiaria sunt cer∣tis gentibus, & quae quisque sibi ex toto anni tempore ad certa actio∣num genera deligit; ut quod Deus voluerit, ut ipsius populus sex diebus operaretur: septimo autem, qui Sabbatum dicitur, quie∣sceret ab iis operibus & vacaret cultui divino. Item quod voluerit Calendas observari & certis temporibus & non aliis festa cele∣brari Paschae, Pentecostes, &c. Haec erant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 populi Isra∣elitaci. Voluit & vult ut singulae gentes habeant stata tempora, quibus cultum praestent Deo, sed libera cuique genti esse voluit.

There is another kinde of appointed times, which are peculiar to certaine nations, and which every one doth make choice of for himselfe out of the whole yeere for certaine actions. As that God would have his owne people the Iewes to worke six dayes, but to rest from those workes on the seventh day, which is called the Sab∣bath, and give themselves to divine worship. Also that he would have them to observe the first dayes of every moneth, and feasts of

Easter, Pentecost, &c. to be kept at certaine times and no other. He would, and willeth that every nation have appointed times for his worship, but he hath left them to the liberty of every nation to be appointed by them.

Danaeus Ethic. Christian. l. 2. c. 10. speaking of the fourth Commandement,

Quatenus hoc praeceptum ceremoniale fuit, hodiè cesset: sed quatenus externa quaedam verae pietatis exercitia fieri praecipit, praeceptum continent haec verba.

This precept so farre as it was ceremoniall, is now of no force: but so far as it appointeth some outward actions of true piety to be performed, the words still containe a precept.

Item. Fuisse ceremoniarum partem Sabbatum, apparet ex eo, quod appellatur signum faederis veteris inter Deum & Iudaeos icti, Exod. 31. 17. & cum Sanctuario conjungitur, Levit. 19. 30. item & Paulus inter ceremonias enumerat, Col. 2. 16. Heb. 4. 9. Dupli∣citer Sabbatum fuit ceremoniale, quatenus fuit 1. cessatio severa ab omni opere servili & corporali. 2. Septima dies nominatim & disertè à Deo praescripta erat, non autem tertia, quarta, quinta, aut sexta.

It is manifest that the Sabbath was a part of the ceremonies, because it is called a signe of the old Covenant betwixt God and the Iewes, Exod. 31. 17. and it is joyned with the Sanctuarie, Le∣vit. 19. 30. Also S. Paul reckoneth it amongst the ceremonies, Col. 2. 16. Heb. 4. 9. The Sabbath in a double respect was ceremoniall; first, in that it was an absolute and precise cessation from all servile or bodily worke. Secondly, in that a seventh day was expresly by God commanded, not a third, fourth, fifth, or sixth.

Item. Sabbatum significat ab omni opere vitioso, & ab omni peccato abstinendum esse. Erat Sacramentum Iudaeis vitae quietis∣que aeternae, in quo non modò ab omnibus peccatis liberatio contin∣git, sed etiam cessatio ab omnibus operibus, &c.

The Sabbath did signifie that wee must abstaine from all wicked workes, and from sinne. It was a Sacrament to the Iewes of life and rest eternall, in which we shall not onely be freed from all our sinnes, but also we shall rest from our labours, &c.