Seven questions of the sabbath briefly disputed, after the manner of the schooles. Wherein such cases, and scruples, as are incident to this subject, are cleared, and resolved, by Gilbert Ironside B.D.

CHAP. IX. The Arguments for the affirmative examined.

THe first, which is commonly famed for invin∣cible and unanswerable, is as weak as any of the rest. All the Commandements of the De∣calogue are Morall, but still with that distinction, and difference of Morality spoken of in the former Chap. All are Morall, but every one in his proportion, and degree, and so is that of the Sabbath; Morall it is for substance, not circumstance; Morall in regard of the purpose, and intention of the Law-giver, that some time should be set apart: not Morall in regard of the letter, in which it is expressed.

If therefore the proposition be of the sounds and syllables of the Decalogue, so that whatsoever is written in the letter thereof is affirmed to be Morall, it is utterly untrue. For what think youa 1.1 of those words in the very front of the Decalogue, I brought thee ont of the land of Egypt, and out of the house of

bondage, are they Morall? If any say these words are a preface, no law, he speaketh nothing to the purpose; for the proposition in question is universall, of what∣soever is written in the tables of stone with Gods own finger; Besides give us liberty to exclude from being morall, whatsoever is not a law: and thereby the rea∣sons of the fourth Commandement will be denied Morality; for the reasons of any Law are no more the law it selfe, then the preface thereof: Indeed there is an implicit Morality in that preface, Egypt being a type of the Kingdom of Sathan, the house of Bon∣dage, the dominion of sinne; and under the delive∣rance of these are contained the rest of Gods mercies to his Church; If such a morality as this be all they seek for in the law of the Sabbath, no man (I presume) will gainsay them herein. But to give an other in∣stance, what shall we think of that clause in the fifth commandement, That thy daies may be long in the land which thy Lord thy God giveth thee? I am sure it is no principle in Nature, nor conclusion flowing from any naturall principle: nature can only say, God will blesse all dutifull and obedient Children; but that it shall be with this, or that particular blessing (as this is) nature cannot teach us. Besides this is only a positive and conditionall promise, not universally and perpetually performed, therefore not Morall. And farther let us consider not only what is promised, but to whom, and it will appeare, that those words concernedb 1.2 the Iewes only, and the land of Canaan, and are applya∣ble to us, only by way of proportion. I am not Igno∣rant

how some labour to patch up a Morality in these words, perhaps because they find them written in the tables of stone. But their distinction of old in yeares, and old in grace, though otherwise of good use, is in this place of no validity; For the promise is without equivocation, of long life in the earth, as the Apostle expounds it Ephe. 6.3. But what speak we of things circumstantiall? Our adversaries confesse the taxation of the seventh day to be Ceremoniall, though the ve∣ry heart of the Commandement, and written with Gods own finger. Although therefore it be written in tables of stone, and that by Gods own finger, and that in the very heart of the whole Decalogue; (which also is pressed) that therefore it must be Morall, must needs be acknowledged no good consequent, unlesse men have a mind to play fast and loose with this ar∣gument.

[Ob.] Oh! but this commandement is in the very heart of the Decalogue.

[Sol.] To which I answere, that if by the heart of the De∣calogue we understand the midst; thenc 1.3 Philo the Iew tels us, that the first Commandement is the heart of the whole, being written part in the first, part in the second table. But if by the heart we understand that which gives life to all the rest, so the first commande∣ment (Thou shalt have no other Gods but me) is the ve∣ry vitall spirit of the whole Law of God.

[Ob.] Yea but the Decalogue was spoken with Gods own mouth, and so were not the rest, this therefore must needs be Morall.

[Sol.] Not to trouble the reader about the manner of Gods delivering the ten Commandements; I briefly answere, that the Ceremonials and Iudicials were al∣so spoken by Gods own mouth; so that herein there is little difference, save that he delivered the Deca∣logue publikely in the audience of all the people, the rest only apart, but still face to face, and mouth to mouth. And the reason hereof is given in the text, not to be any precedency in the lawes themselves, but fear in the people, being no longer able to hear the voice of so great and terrible a lawgiver. When therefore Moses presseth this circumstance Deut. 5. 22. thus he spake, and added no more.d 1.4 Calvins glosse, which was the common marginall note, viz. that these ten words are perfect directions, needing no additions; is indeed true, but comes short of the meaning of the holy Ghost in that place; for the true reason of that clause is expresly set down in the words following, when you heard the voice out of the midst of the darknesse, you came unto me and said, if we heare the voice of the Lord our God any more, we shall dye; As if Moses should have said, you heard but these ten words, he added no more, and you were thus afraid. What if he had held on as he began? So that it is their feare at that time, of which Moses puts them in mind, to beget in them an awfull reverence of God, and heedfull observation of his Law; and is no∣thing to our purpose.

To the second, by placing the fourth commande∣ment, being Ceremoniall, amidst the Morals in the

Decalogue, there is neither confusion of things, nor distraction of the Church; unlesse by accident, as the law begets sinne through our own corruptions. For will any man say, that in Leviticus and Deuteronomy Moses did purposely confound things, to distract the Church; this were blasphemy, and yet Morals and Ceremonials are commonly mixed in those Scrip∣tures. Nay we may with more reason affirme, that had not this law of the Sabbath been thus place, we might justly have complained of confusions, and di∣stractions. For it being a Commandement mixtly Ceremoniall, it could not without distraction have been ranged amongst the meerly Ceremonials; and on the other side it being mixtly Morall, reason re∣quires it should bee 1.5 set amongst the meerly Mo∣rals in honour to the Morall parts thereof. For the Morall and Ceremoniall parts thereof cannot well be severed one from the other; the generall, which is Morall, from the particulars which are Ceremoniall.

Lastly, though it were in no respect morall, yet the Law of the Sabbath being that, wherein isf 1.6 folded up the whole Ceremoniall worship (for so Sabbath is sometimes taken) it might well challenge its place amongst the Moralis both in the Tables and in the Arke; that so the whole Law Morall and Ceremoni∣all might at once be preserved together, unto which Gods covenant did equally oblige the people of the Iewes.

To the third, that this Commandement is natural∣ly engraven upon the hearts of the Heathen, is utter∣ly

untrue. And whereas it is said in confirmation thereof, that the Heathens generally admired the number of seven, we nothing doubt thereof; but to inferre, that therfore they acknowledged the Sabbath for a naturall law, were too loose a consequence. The number of three was (I thinke) in as great esteem amongst them, as the number of seven; it were a pit∣tifull inference, therefore they naturally discerned the blessed Trinity. The like may be said of the number of ten, may we therefore say, they knew there were ten commandements? It is true, thatg 1.7 Clemens Alex∣andrinus brings many authorities out of Homer, Hesi∣od, Callimachus, to prove, that the very Heathen knew the seventh day was to be kept holy; But how? As Naturall, and Morall? Nothing lesse; but to shew, that the wisest of the Heathens were theeves of holy things, having stolne them out of Moses writings, for these they had translated: Or Israels practice, and this is the maine scope of that place alleaged out of the fift book of his Stromata; and therefore he doth not only instance in the seventh-day Sabbath, but in the article of the Trinity; the resurrection of the body, the fire of the last day; and the judgement following. Besides, that the Heathen in all ages gave great heed unto numbers, is confessed; But whence? Not from a∣ny light of nature, which directed them; but partly from the delusions of Sathan in Sorcery, Geomancy, and curious arts: partly from Pythagorean superstiti∣on: and partly from their own experiments & obser∣vations. To insist a little upon the latter, whence did

they admire the number of three? but that they ob∣served, there were three principles of every naturall body, matter, forme, privation; three kinds of soules that informed those bodies, vegetative, sensitive, and rationall; three sorts of good things, which complea∣ted the happinesse both of soule and body; three regi∣ons of the soule like the three regions of the aire; and thus they collected, tria sunt omnia, all things consist of three. The number of ten was also in esteem; and because ten is the greatest amongst the unites, they conceited this to be the number of greatnesse, even to the tenth egge of an hen, and the tenth wave of the Sea. But the Poet sets down their observations; men havei 1.8 ten fingers; women goe with child ten months; when we have told unto ten, we must begin again with the unites; As for the number of seven they held it sacred, and the number of perfection; butk 1.9 Gellius shews out of Varro, whence they made that collection: as seven Planets, seven starres; the Moone varieth her course by sevens; mans conception in the womb is absolved in seven daies; all his proportions, are perfectly formed in seven weekes; he is safely borne in seven months; but he that is borne in the eight month never lives; every seventh yeare is their climacterical; the arteries of mans body keep a kind of musicall motion to the number of seven; and a world of such stuffe. Not only the Heathens, but the Fa∣thers themselves have exercised their wits, but wan∣tonly this way.l 1.10 Tertullian speaking of mans nativity in the seventh, and tenth month, though he will not

superstitiously attribute any thing to the force of numbers, yet he dares say, that God, by the tenth, would acquaint man with the ten Commandements; and by the seventh, honour the institution of the Sab∣bath.m 1.11 S. Cyprian also speaking of the giving the Law upon the day of Pentecost saith, there is a great myste∣ry contained in that number; for seven times seven with the addition of one unity makes the Pentecost, in which the nine and forty are an embleme of this life, and the unity of the life which is to come. And that you may think he had great reason to call it the holy number, he proves it to be so from the parts of which it doth consist, foure and three; for three is the number of the holy Trinity, by whom all things were created: and foure the number of the Elements of which they were made, with much more to this pur∣pose. But what poore speculations are these, to sway any mans reason in a point of Religion, I leave to the judgement of any sober minded man. It borders upon superstition, and Cabalisticall Iudaisme to be obser∣vant of numbers, which the holy Ghost hath not commended unto us for mysticall: as the weekes of Daniell, and the number of the beast.

To the fourth, the letter of the Sabbath hath not one, much lesse all those characters of Morality, which are set down; not to question the things them∣selves. That God should have tribute of our time, for publique worship was never by any man denied to be naturall, and morall; but for the determination of one in seven, of this one, more then of another,

that it must be a whole naturall day of twenty foure houres, that it must be thus and thus observed, and all these grounded upon Gods rest at the Creation, hath no character of Morality at all. That the wiser of the Heathen taught, and practised most of them, is confessed, but as stolne amongst other holy things, as hath been shewed. The Law of the Sabbath apper∣tained not to all nations; neither did God give it unto mankind in Adam, nor was it ever intended to any but to the Iewes, as an especiall pledge to distinguish them from other nations. That those things, which are laid down in the letter of the law, are necessary dire∣ctions unto perfect happinesse, hath lesse ground then the former; for let any man shew, how the number of seven doth guide to happinesse more then three, five, ten: or to begin the day rather at night, then in the morning: or to doe no manner of work; till this ap∣pear, this argument concludeth not.

To the fift, briefly both propositions are faulty. The first, that whatsoever is backt with a Morall rea∣son, is a Morall Law; for what think you of the Law of the first f••uits? No man I think but will say, it was Ceremoniall, yet the reason given of it is morall;n 1.12 Honour the Lord with thy substance: So the reason of the fift commandement, is it Morall or Ceremoniall? If Ceremoniall, then how standeth it writen in the ta∣bles of stone? If Morall, then that, which is Morall, may be the reason of a law Ceremoniall; and so the proposition is not true, (ex. gr.)o 1.13 Thou shalt not kill the damme with the young, that thy daies may belong in the land, &c.

The second proposition is also faulty; for let the reasons of the Commandemen be well scand, and they will come farre short of that Morality, which is pretended. Aske naturall reason at best refin'd, what proportions were fit to be observed between God and man; would it answere, we must have sixe for one? and not rather on the contrary, or any other? what principle of naturall reason can guide us to the number of six herein; God you say hath interest in the seventh; but this is the question, let this interest be discovered by naturall light, we will grant the Mora∣lity. All men are as much bound to follow Gods ex∣ample in resting, as the Iewes, but

First, we deny, that this example of God is, or may be known by the light of Nature.

Secondly, that it is there proposed to all men in their generations, being given particularly to the Iews only. For the commandement speaketh not of the se∣venth, but of that seventh from the creation; wherein the Church followes not Gods example, keeping the first of these seaven. For unlesse we rest that very se∣venth, in which God rested, we no more resemble his rest, then a man that hath a ladder resembles Iacob, that had a vision of a ladder. But God hath promised a blessing unto our rest, as well as unto theirs, for the Lord even blessed the seventh day to the right obser∣vers thereof. But the text is strained, for though God hath promised alway to blesse his own ordinances, in the publique worship; yet for any blessednesse to be communicated to the day, or affixed to one more

then to another, we read not.

That servants and beasts should now rest, and be refreshed, is confessed to be Morall; but that they should have rest upon such, and such a day, just so ma∣ny houres from all manner of imployment, was part∣ly Ceremoniall, partly judiciall, as hath bin said. Which also farther appears, because it is addedo 1.14 as a reason of the seven yeares rest, which I think no man will say was Morall; neither doe I see, why the one should not hold as well as the other.

Lastly, true it is, that the Sabbath was a token unto them, that they were the Lords people; and that we under the Gospell are also the Lords people is most true. But was not Circumcision also a badge unto them, that they were the Lords people: must Circum∣cision therefore be Morall, and perpetuali? God for∣bid. We see therefore the vanity of this argument likewise.

To the sixt, first, if by strangers we understand all, that are aliens from the commonwealth of Israell; plaine it is, that the Sabbath was no more given unto them, then Circumcision; for it was a signe of Gods covenant, and God never covenanted with the Hea∣then. Moses was the Law-giver of the Iewes; neither doth any law bind the Gentiles, because Moses gave it, but because only it is written on their hearts; If by stranger we understand bondslave, or sojourner, not yet made Proselyte; the commandement indeed speaks of him, but not to him; of him, for his ease and re∣straint; not to him, for his observation; such were not

obliged, unlesse first adopted; as appears in the law of the Passover.

If any say, why then did Nehemiah threaten the Merchants of Tyre for breaking the Sabbath day?

I answere, he did it not, because he thought them bound to keep the Sabbath; but becausea 1.15 they occa∣sioned the breaking of it amongst the Iews, and offen∣ded against the present goverment of the state. For if Nehemiah conceived those Tyrians to be under the Sabbath, why did he shut the gates to keep them out? he should rather have compelled them to come in, and constrained them to keep the Sabbath, being now under his power, and jurisdiction.

To the seventh, how superstitious the people of the Iews were in their observation of the Sabbath, e∣ven in case of life and death, notwithstanding they had the example of divers of Gods Saints, their pre∣decessors, to the contrary, as ofb 1.16 Elias, and Iudas Ma∣chabeus; and how their superstition continued, not only when the City was destroyed by Titus and Vespasian, but long after, as appears by the history of the Iew in Rome, that would not be taken up out of a Iakes, because it was his Sabbath; what advantages the enemies of that nation took from their superstiti∣on in this kind, is evident of it selfe. Our Saviour therefore in the Scripture glanceth at their superstiti∣ous, andd 1.17 luxurious observation of the Sabbath, foreshewing, that it should be no small promoter of their lamentable destruction;e 1.18 so the best and anci∣entest Expositors.c 1.19

But you will say, what was this to the Disciples, that they should pray against it?

I answere, that the Christians also observed the Sabbath among the Iewes,f 1.20 till the Gospell was suffi∣ciently preached, and the Synagogue was honourably buried. Some therefore, that were weak amongst thē, might be entangled in that superstition: Others, that were stronger, might be hindred, and prejudiced in their safety by those that were contrary minded; and all were bid to pray against the judgement of God, which hanged over the head of the bloody City, and whatsoever might in any degree further, and increase the same, though themselves were not engaged therein.

To the eight, the riseing of mans corruption a∣gainst any law gives no true estimate of the Morali∣ty thereof. It is generally the effect of lawes of re∣straint, to beget an appetite in men to the thing for∣bidden; the motions of sinne are set on work by the law. Besides, if the rule given were a certaine Maxim, then on the contrary, that law, against which humane corruptions doe least rise (which without question are the Commandements of the first table) should be least Morall; which I think no man will affirme. But to passe by this, I would gladly know, against what in the Sabbath mans corruptions be so rebellious? I doubt not, but you will say, against the strict and holy observation thereof; but the manner how the law bids, is one thing; and the manner how the day is to be observed, is another; of which we shall also speak, in due place.

To the ninth, taken from experience in forraine parts; in the first place I answere, that the reformed Churches of God beyond the seas are much behold∣ing unto you for branding them with laying religi∣on on the back, setting up Atheisme, and Epicureisme. And I believe many of this judgement are as free from those evils, as any Sabbatharian in the world. But strange it is, that some men cannot vent their no∣vell fancies, unlesse, like new wine, they break the old bottles of love.

Perhaps you will say, men will take liberty to be prophane, when all tye of conscience is taken off; as when the Morality of this law is denied.

But we must know, that the conscience is not let loose, as is supposed; but only bound in another way, as we shall see hereafter. It hath ever been the cu∣stome of all sorts of people, thus to palliate their er∣rours under the titles of holinesse.

To the tenth, the Homily is very briefe in this point; the Summa totalis is this. First, that although God be at all times to be glorified for his mercies, yet his pleasure is, there should be set time for this pur∣pose.

Secondly, that this Commandement given in the Decalogue doth not bind us Christians, as it did the Iewes.

Thirdly, that whatsoever is found in the Com∣mandement appertaining to the Law of Nature, as a thing needfull to the setting forth of Gods glory, ought to be received of all men.

Lastly, that the set time of Gods publique worship ought to be on one day of seven. This indeed, which is last, seemes to be something; but seemes only, for it must receive construction according to the foundati∣on, on which the Homily buildeth, viz. that nothing herein is Morall, but what appertaineth to the law of nature. Seeing therefore that this particular cannot be deduced out of the Law of nature, the Homily never intended it for Morall.

[Ob.] It will be said, that then the Homily doth contra∣dict it selfe; for if nothing, but what is naturall, must be retained, and one in seven be not naturall; how can the Homily affirme, that one in seven must for ever be observed; and that, by the will, and commandement of God himselfe.

[Sol:] But for answere hereunto, first let it be considered, that the Homily speaks by way of exhortation, & ad populum; and in treatises of this nature every pas∣sage is not rigorously to be pressed for advantage in disputation. This favour must be yeelded to all the popular tractates of the ancient Fathers, else many things may well be quarelled at in them. Secondly, let the passage it selfe be well construed, and the Ho∣mily clears it selfe; for it saies indeed, that Gods com∣mandement was so to the Iewes; but the Christians have followed this example voluntarily and of their own choice; and if of their own choice, then doubt∣lesse not by any necessity of Morall precept.

To the eleventh, what if the Church retaine, and read this amongst the Moralls? Doth she not also ap∣point

by her Liturgy Leviticus and Deuteronomy to be read amongst other parts of Scripture? Or doe we thinke with the Maniches, that the old Testament is not the word of God: or with the Anabaptists, that it appertaines not unto vs. We retain and read the Ce∣remoniall law in our congregations, not so much for the Ceremon••es themselves, which are vanished a∣way; as for those eternall truths, of which they were shadowes. And as we retain, and read them: so we al∣so pray unto God for his mercy and grace, that wee may fulfill and practise them, so farre forth as they doe concerne us. There be therefore two things, which we aske in that short petition following the commandement.

First, that our hearts may be graciously inclined, to sanctify all such times, as are set apart for Gods publique worship.

Secondly, that as long as we live here in the vale of misery, and sinne, we may be enabled by his grace to keep a perpetuall spirituall Sabbath in righteous∣nes, and holines, and peace of conscience all our daies.

To the twelfth, this takes deep impression amongst the vulgar, who have been taught their ten Com∣mandemens perhaps for their prayers from their cradles, and therefore stand for this tanquam pro aris, & focis. But in one word to give them satisfaction; the argument is denied; for there are and ever will be ten Morals, though the letter of the fourth be Cere∣moniall. That God must have his set, and appointed Sabbaths, which is the essence, life, spirit of that

Commandement, is for ever Morall, though the cir∣cumstances, expressed in the text, be Ceremoniall. And this is no novell assertion, but the common do∣ctrine of all antiquity. And thereforea 1.21 S. Chrysostome, speaking of this commandement, insteed of Remem∣ber to keep holy the seventh day, reads, remember to keep a spirituall Sabbath. Andb 1.22 S. Augustine expresly saith, that the nine rest, as they are literally set downe, are doubtlesse to be observed in the new Testament; but that one of the Sabbath, was given under the vaile of Moses, and mystically commanded. His reason is out of the text, when Moses (saith he) returned from God out of the mount, and had received from him the patterne of the Tabernacle, and all holy things, he speaks to the people only of the Sabbaths observation; by which it appears, that this was given only as the head of the Ceremonials.c 1.23 The same Father disputing in another place, how the Commandements of the Decalogue were a killing letter, as well as the Ceremonies, makes frequent distinction between this one of the Sabbath, and the rest; affirming, that not only this, but those nine also were a killing letter. So that S^t Chrysostome, and S^t Augustine acknowledged ten commandements Morall; but with our distinction, that there be but nine litterally morall.

Oh! but this is to curtoll the Decalogue, cutting it short by a distinction.

But what ingenuity there is in this exception, let a∣ny

man judge. When our adversaries themselves say, that the taxation of the particular seventh day, and the rest required therein, was, at least in some re∣spect, Ceremoniall, may we cry out you curtoll the Decalogue? let us have ten wholy and entirely Mo∣rall? There may therefore be ten Moralls, though the letter of the fourth be more or lesse Ceremoniall, by their own confession.

To the thirteenth, this stands in termes of compa∣rison between the Patrons of the two opposite opini∣ons; but all comparisons (as they say) are odious, and such as these more then any other. My charity shall cover the want of charity in this objection. But be∣cause it is a very disputable point, whether the more spirituall, taking Spirituall for strict, zealous, well af∣fected, desirous to walk before God, as the Apostle speaks unto all well pleasing: (for this I take to be meant, by spirituall in this place) whether I say the more spirituall the man be, the more sound and Or∣thodox are his positions; it will not be amisse, by way of digression, to speak a word or two hereof; especi∣ally, it being amongst the Vulgar in these daies a point of no small importance.

Notes

• a 1.1

  Jllud in pri∣mo praecepto, quieduxit te &c. & illuà in quinto, ut diù viva•• &c.
• b 1.2

  Nullo modo ad nos possu∣mus accommo∣dare. Luther. tom. 7. Epist. ad Amicum,
• c 1.3

  Philo deleg.
• d 1.4

  Quod re∣fere Moses Deum nihil adjecisse, eo perfectam vi∣tae regulam decem praecep∣tis comprehen∣di significat. Calv. in Deut. 5. v. 23.
• e 1.5

  Si quaera∣tur, quare aliae Iud••••orum fe∣stivitates prae∣cipiebantur in decalogo, di•• quòd fuerunt tantum Care∣moniales, Sab∣bathum autèm magismorale est, quum Cae∣remoniale. Greg. de 10. praeceptis. Caeremoniale islud determi∣nabat natura∣le. Greg. de Val. tom. 2. disp. 7. q. 7. p. 4.
• f 1.6

  The Lord prescribeth the feasts of the old Test••∣mentin these words. Re∣member that thou keepe holy the Sab∣bath day. Doct. Hol∣lands Apolo∣gy for the Queenes day.
• g 1.7

  Clemens A∣lexand. Strom. lib. 5.
• i 1.8

  Hic numerus magno tunc in honore fuit; Seu quia tot ligiti, per quos numera∣te solemus. O∣vid. Fast. 3.
• k 1.9

  Gellius Noct. Attic. lib. 3. cap. 8.
• l 1.10

  Ego ad Deum potius argu∣mentabor hune modum tempo∣ris, ut decem menses deca∣logo magis in∣augurent ho∣minem, ut tanto tempo∣ris numero nascamur, quanto disci∣plinae numero renascimur. Sed & cum septimo mense nativitas ple∣na est facilius quam octavo, honorem Sab∣bathi agnos∣cam. Tertul. lib. de Anima.•• cap. 37.
• m 1.11

  Septenari∣us iste nume∣rus ex qua∣ternario & ternario con∣stans habet ex partibus suis excellentiam maximam; ter∣narius Creato∣rem propter Trinitatem e∣nunciat; qua∣ternarius Cre∣aturam prop∣ter quatur E∣lementa. Cyp. de Spiritu Sancto.
• n 1.12

  Prov. 3.6.
• o 1.13

  Deut. 26.••.
• o 1.14

  Levit. 26.5
• a 1.15

  Ne quid oc∣c••rreret Isra∣elitis ante o∣culos contra∣rium &c. Cal. in Deut. 5.15.
• b 1.16

  Elias fugit à facie Ieza∣bel die Sab∣bathi. Anton. tit. 9.
• d 1.17

  Quod malum luxuriae hoc nomine signi∣ficatum est, quia haec erat, & nunc est pessima Iudae∣orum consu∣etudo. Aug. de Cons. Evan∣gelist. c. 75. lib. 2.
• e 1.18

  Orate ut fu∣ga vestra fit expedita, nullis impedi∣ta remoris vel tempestatis, vel religionis. Marl. in lo∣cum.
• c 1.19

  Sabbatha sancta c••lo, de stercore sur∣gere nolo. Laziard. in hist. univer∣sali.
• f 1.20

  Dicet ali••uis, Iudaei scie∣bant licere in Sabbatho fugere, ut vi∣tam morti ••∣riperent. Re∣spondeo Iudae∣os pleros{que} hoc ignorâsse, vel putâsse fugere quidem fas esse hostibus insequentibus aliter esse ••e∣fas. Bar. in locum.
• a 1.21

  S. Chrys. Hom. 40. in Math.
• b 1.22

  Aug. in Ex∣od. lib. 20. cap. 172.
• c 1.23

  Alia quipp•• nona, sicut praecepta sunt, in novo testa∣mento obser∣vanda mini∣mè dubitamus; illud autem u∣num de Sab∣batho adeo i•• Mysterio prae∣ceptum fuit, ut hodiè à no∣bis non obser∣vetur, sed so∣lum quod sig∣nificabat intuemur. Inter omnia illa decem praecepta, so∣lum id quod de Sabbatho positum est, fi∣guratè ob∣servandum praecipitur. Aug. ad Ian: ep. 119. In istis de∣cem praeceptis, exceptâ Sabbathi observatione, d••catur mihi, quid non sit observandum à Christiano. Aug. de spirit. & lit. c. 14.