Keimåelia 'ekklåesiastika, The historical and miscellaneous tracts of the Reverend and learned Peter Heylyn, D.D. now collected into one volume ... : and an account of the life of the author, never before published : with an exact table to the whole.

CHAP. II. That there was no Sabbath kept, from the Creation to the Flood.

• 1. Gods rest upon the Seventh day, and from what he rested.
• 2. Zanchius conceit touching the Sanctifying of the first Seventh day, by Christ our Sa∣viour.
• 3. The like of Torniellus, touching the San∣ctifying of the same, by the Angels in Hea∣ven.
• 4. A general demonstration that the Fathers before the Law did not keep the Sabbath.
• 5. Of Adam, that he kept not the Sabbath.
• 6. That Abel and Seth did not keep the Sab∣bath.
• 7. Of Enos, that he kept not the Sabbath.
• 8. That Enoch and Methusalem did not keep the Sabbath.
• 9. Of Noah, that he kept not the Sabbath.
• 10. The Sacrifices and devotions of the An∣cients were occasional.

HOW little ground there is, whereon to build the original of the Sabbath, [unspec I] in the second of Genesis, we have at large declared in the former Chapter. Yet we deny not but that Text affords us a sufficient intimation of the equity and reason of it, which is Gods rest upon that day, after all his works that he had made.* 1.1 Not as once Celsus did object against the Christians of his time, as if the Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. like to some dull Artificer, was weary of his labours, and had need of sleep; for he spake the word only, and all things were made. There went no greater labour to the whole Creation than a dixit Dominus.* 1.2 Therefore Saint Austin rightly noteth, nec cum creavit defessus, nec cum cessavit refectus est; that God was neither weary of working, nor refreshed with resting. The meaning of the Text is this, that he desisted then from adding any thing, de novo, unto the World by him created; as having in the six former days, fashioned the Heaven and Earth, and every thing in them contained, and furnished them with all things necessary, both for use and ornament. I say, from adding any thing, de novo, unto the World by him cre∣ated, but not from governing the same; which is a work by us as highly to be prized as the first Creation; and from the which God never resteth. Sabbaths and all days are alike in respect of providence, in reference to the universal government of the World and Nature. Semper videmus Deum operari,* 1.3 & Sabbatum nullum est in quo Deus non operetur, in quo non producat Solem suum super bonos & malos. No Sabbath, whereon God doth rest from the administration of the World by him Created, where∣on he doth not make his Sun to shine both on good and bad; whereon he rains not plenty upon the Sinner and the Just, as Origen hath truly noted. Nor is this more than what our Saviour said in his holy Gospel, I work, and my Father also worketh.* 1.4 A saying, as Saint Augustine notes, at which the Jews were much offended; our Saviour meaning by those words that God rested not, nec ullum sibi cessationis statuisse diem, and that there was no day wherein he tended not the preservation of the Creature; and therefore for his own part, he would not cease from doing his Fathers business, ne Sab∣batis quidem, no, though it were upon the Sabbath. By which it seemeth, that when the Sabbath was observed, and that if still it were in force, it was not then, and would not be unlawful unto any now to look to his estate on the Sabbath day, and to take care that all things thrive and prosper which belong unto him; though he increase it not, or add thereto by following, on that day, the works of his daily labour. And this according to their rules, who would have Gods example so exactly followed in the Sabbaths rest; who rested, as we see, from Creation only, not from preservation. So that the rest here mentioned, was as before I said, no more than a cessation or a leaving off from adding any thing, as then, unto the World by him Created. Upon which ground he afterwards designed this day for his Holy Sabbath, that so by his ex∣ample

the Jews might learn to rest from their wordly labours, and be the better fitted to meditate on the works of God, and to commemorate his goodness manifested in the Worlds Creation.

Of any other Sanctification of this day, [unspec II] by the Lord our God, than that he rested on it now, and after did command the Jews that they should sanctifie the same, we have no Constat in the Scriptures; nor in any Author that I have met with, until Zanchies time. Indeed he tells us a large story of his own making, how God the Son came down to Adam, and sanctified this first Sabbath with him, that he might know the better how to do the like.* 1.5 Ego quidem non dubito, &c. I little doubt, saith he, (I will speak only what I think, without wrong or prejudice to others, I little doubt) but that the Son of God taking the shape of man upon him, was busied all this day in most holy confe∣rences with Adam, and that he made known himself both to him and Eve, taught them the order that he used in the Worlds Creation, exhorted them to meditate on those glorious works, in them to praise the Name of God, acknowledging him for their Creator; and after his ex∣ample, to spend that day for ever in these pious exercises. I doubt not, finally, saith he, but that he taught them on that day the whole body of divinity; and that he held them busied all day long, in hearing him, and celebrating with due praises their Lord and God; and giving thanks unto him for so great and many benefits as God had graciously vouchsafed to bestow upon them. Which said, he shuts up all with this conclusion. Haec est illius septimi diei bene∣dictio & sanctificatio, in qua filius Dei una cum patre & spiritu sancto, quievit ab ope∣re quod facerat. This was (saith he) the blessing and sanctifying of that seventh day, wherein the Son of God, together with the Father and the Holy Ghost, did rest from all the works that they had made. How Zanchie thwarts himself in this, we shall see hereafter. Such strange conceptions,* 1.6 though they miscarry not in birth, yet commonly they serve to no other use than monsters in the works of nature, to be seen and shewn, with wonder at all times, and sometimes with pity. Had such a thing occurred in Pet. Comestors supplement, which he made unto the Bible, it had been more tolerable. The Legendaries and the Rabbins might fairly also have been excused if any such device had been extant in them. The gravity of the man makes the tale more pitiful, though never the more to be regarded. For certainly, had there been such a weighty confe∣rence between God and Man, and so much tending unto information and instruction, it is not probable but that we should have heard thereof in the holy Scriptures. And finding nothing of it there, it were but unadvisedly done, to take it on the word and credit of a private man. Non credimus quia non legimus, was in some points Saint Hieroms rule, and shall now be ours.

As little likelihood there is, [unspec III] that the Angels did observe this day, and sanctifie the same to the Lord their God; yet some have been so venturous as to affirm it. Sure I am Torniellus saith it.* 1.7 And though he seem to have some Authors, upon whom to cast it; yet his approving of it makes it his, as well as theirs who first devised it. Quidam, non immerito, existimarunt hoc ipso die in Coelis omnes Angelorum choros, speciali quadam ex∣ultatione in Dei laudes prorupisse, quod tam praeclarum & admirabile opus absolvisset. Nay, he,* 1.8 and they, whoever they were, have a Scripture for it, even Gods word to Job: Where wast thou when I laid the foundations of the earth; when the morning stars sang toge∣ther, and all the Sons of God shouted for joy? Who, and from whence those Quidam were, that so interpreted Gods words, I could never find, and yet have took some pains to seek it.* 1.9 Sure I am, Saint Austin makes a better use of them, and comes home indeed unto the meaning. Some men, it seems, affirmed that the Angels were not made till after the six days were finished, in which all things had been created; and he refers them to this Text for their confutation. Which being repeated, he concludes, Jam ergo erant Angeli, quando facta sunt sydera, facta autem sunt sydera die quarto. There∣fore (saith he) the Angels were created before the Stars; and on the fourth day were the Stars created. Yet Zanchius, and those Quidam, be they who they will, fell short a little of another conceit of Philos,* 1.10 who tells us that the Sabbath had a priviledge above other days, not only from the first Creation of the World (though that had been enough to set out the Sabbath:) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but even before the Heavens and all things visible were created. If so it must be sanctified by the holy Trinity, without the tongues of Men and Angels, and God, not having worked, must rest, and sanctifie a time, when no time was: But to return to Torniellus, however those Quidam did mislead him, and make him think that the first Sabbath had been sanctified by the holy Angels;* 1.11 yet he ingenuously confesseth that sanctifying of the Sabbath here upon the earth, was not in use till very many Ages af∣ter,

not till the Law was given by Moses. Veruntamen in terris ista Sabbati sanctificatio non nisi post multa secula in usum venisse creditur, nimirum temporibus Mosis, quando sub praecepto data est filiis Israel. So Torniellus.

So Torniellus, and so far unquestionable. [unspec IV] For that there was no Sabbath kept a∣mongst us men, till the times of Moses, the Christian Fathers generally, and some Rabbins also, have agreed together. Which that we may the better shew, I shall first let you see what they say in general, and after what they have delivered of particular men, most eminent in the whole story of Gods Book, until the giving of the Law. And first, that never any of the Patriarchs before Moses time, did observe the Sabbath, Justin the Martyr hath assured us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.12 None of the righteous men, saith he, and such as walked before the Lord, were either circumcised or kept the Sabbath, until the several times of Abraham and Moses. And where the Jews were scandalized, in that the Christians did eat hot meats on the Sabbath days, the Martyr makes reply, that the said just and righteous men, not taking heed of any such ob∣servances, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, obtained a notable testimony of the Lord himself.* 1.13 So Irenaeus having first told us that Circumcision and the Sabbath were both given for signs; and having spoken particularly of Abraham, Noah, Lot, and Enoch, that they were justified without them; adds for the close of all, that all the multitude of the faith∣ful, before Abraham, were justified without the one; Et Patriarcharum eorum qui ante Mosen fuerunt, and all the Patriarchs which preceded Moses without the other.* 1.14 Tertullian next, disputeth thus against the Jews, that they which think the Sabbath must be still observed as necessary to salvation; or Circumcision to be used upon pain of death: Doceant in Praeteritum justos sabbatizasse, aut circumcidisse, & sic amicos Dei effectos esse; ought first of all, saith he, to prove, That the Fathers of the former times were Circum∣cised or kept the Sabbath, or that thereby they did obtain to be accounted the friends of God. Then comes Eusebius the Historian, and he makes it good,* 1.15 that the Religion of the Patriarchs before Moses Law, was nothing different from the Christian: And how proves he that? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They were not Circumcised, no more are we; they kept not any Sabbath, no more do we; they were not bound to abstinence from sundry kinds of meats, which are prohibited by Moses, nor are we neither. Which argument he also useth to the self∣same purpose in his first book, de demonstr. Evang. and sixth Chapter. And in his seventh, de praeparatione, he resolves it thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.16 &c. The Hebrews which preceded Moses, and were quite ignorant of his Law (whereof he makes the Sabbath an especial part) disposed their ways according to a voluntary kind of piety, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, framing their lives and actions to the law of nature. This argument is also used by Epiphanius,* 1.17 who speaking of the first Ages of the World, informs us, that as then there was no difference among men in matters of opi∣nion, no Judaism, nor kind of Heresie whatsoever; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. but that the faith which doth now flourish in Gods Church, was from the beginning. If so, no Sabbath was observed in the times of old, because none in his. I could enlarge my Catalogue, but that some testimonies are to be reserved to another place; when I shall come to shew you that the Commandment of the Sabbath was published to Gods People by Moses only,* 1.18 and that to none but to the Jews. After so many of the Fathers, the modern Writers may per∣haps seem unnecessary; yet take one or two. First, Musculus,* 1.19 (as Doctor Bound in∣forms me, for I take his word) who tells us that it cannot be proved that the Sabbath was kept before the giving of the Law, either from Adam to Noah, or from the Flood to the times of Moses, or of Abraham and his Posterity. Which is no more than what we shall see shortly out of Eusebius. Hospinian next,* 1.20 who though he fain would have the sanctifying of the Sabbath to be as old as the beginning of the world; yet he con∣fesseth at the last, Patres idcirco Sabbatum observasse ante legem, that for all that it cannot be made good by the Word of God, that any of the Fathers did observe it before the Law. These two I have the rather cited, because they have been often vouched in the publick controversie, as men that wished well to the cause, and say somewhat in it.

We are now come unto particulars. [unspec V] And first we must begin with the first man Adam. The time of his Creation as the Scriptures tell us, the sixth day of the week, being as Scaliger conjectured in the first Edition of his work,* 1.21 the three and twentieth day of April; and so the first Sabbath, Sabbatum primum, so he calls it, was the four

and twentieth.* 1.22 Petavius, by his computation, makes the first Sabbath to be the first day of November; and Scaliger, in his last Edition, the five and twentieth of October; more near to one another than before they were. Yet saith not Scaliger, that that primum Sabbatum had any reference to Adam, though first he left it so at large, that probably some might so conceive it; for in his later thoughts he declares his meaning to be this, Sabbatum primum in quo Deus requievit ab opere Hexaemeri. Indeed the Chaldee paraphrase seems to affirm of Adam, that he kept the Sabbath. For where the 92 Psalm doth bear this title, A Song or Psalm for the Sabbath day, the Authors of that Paraphrase do expound it thus, Laus & Canticum quod dixit homo primus pro die Sab∣bati, the Song or Psalm which Adam said for the Sabbath day. Somewhat more wary in this point was Rabbi Kimchi, who tells us how that Adam was created upon Friday about three of the Clock, fell at eleven, was censured and driven out of Paradise at twelve, that all the residue of that day, and the following night he bemoaned his mi∣series; was taken into grace next morning, being Sabbath day; and taking then into consideration all the works of God, brake out into such words as those, although not the same. A tale that hath as much foundation, as that narration of Zanchy, before remembred. Who though he seem to put the matter out of doubt with his three non dubito's, that Christ himself did sanctifie the first Sabbath with our Father Adam, and did command him ever after to observe that day; yet in another place, he makes it only a matter of probability,* 1.23 that the commandment of the Sabbath, was given at all to our first Parents. Quomodo autem sanctificavit? Non solum decreto & voluntate sed reipsa; quia illum diem, (ut non pauci volunt & probabile est) mandavit primis parentibus sanctifi∣candum. So easily doth he overthrow his former structure. But to return unto the Rabbins, and this dream of theirs, besides the strangeness of the thing, that Adam should continue not above eight hours in Paradise, and yet give names to all the ••••a∣tures, fall into such an heavy sleep, and have the Woman taken out of him, that the must be instructed, tempted, and that both must sin, and both must suffer in so short a time: Besides all this, the Christian Fathers are express, that Adam never kept the Sab∣bath. Justin the Martyr, in his Dialogue with Trypho, a learned Jew, makes Adam one of those, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which being neither circum∣cised, nor keeping any Sabbath,* 1.24 were yet accepted by the Lord. And so Tertullian in a Treatise written against the Jews, affirms of Adam, quod nec circumcisum nec sabbati∣zantem Deus eum instituerit. Nay, which is more, he makes a challenge to the Jews, to prove unto him if they could, that Adam ever kept the Sabbath. Doceant Adamum sabbatizasse, as he there hath it. Which doubtless neither of them would have done, considering with whom the one disputed, and against whom the other wrote; had they not been very well assured of what they said. The like may be affirmed both of Eusebius and Epiphanius,* 1.25 and most learned Fathers. Whereof the first, maintaining positively that the Sabbath was first given by Moses, makes Adam one of those which neither troubled himself with Circumcision, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor any of the Law of Moses:* 1.26 The other reckoneth him amongst those also, who lived according to that faith, which when he wrote, was generally received in the Chri∣stian Church. Therefore no Sabbath kept by our Father Adam.

But whatsoever Adam did, [unspec VI] Abel, I hope, was more observant of this duty. Thus some have said indeed, but on no authority. It is true the Scriptures tell us, that he offered Sacrifice: but yet the Scriptures do not tell us, that in his Sacrifices he had more regard unto the seventh day, than to any other. To offer Sacrifice he might learn of Adam, or of natural reason, which doth sufficiently instruct us, that we ought all to make some publick testimony of our subjection to the Lord. But neither Adam did observe the Sabbath, nor could Nature teach it, as before is shewn. And howsoever some Modern Writers have conjectured, and conjectured only, that Abel in his Sacrifices might have respect unto the Sabbath: yet those whom we may better trust, have affirm'd the contrary. For Justin Martyr disputing against Trypho, brings Abel in for an example; that neither Circumcision nor the Sabbath, the two great glories of the Jews, were to be counted necessary. For if they were, saith he, God had not had so much regard to Abels Sacrifice, being as he was uncircumcised: and then he adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that though he was no Sabbath-keeper, yet was he acceptable unto God.* 1.27 And so Tertullian, that God accepted of his Sa∣crifice, though he were neither circumcised, nor kept the Sabbath. Abelem offerentem sacrificia incircumcisum neque sabbatizantem laudavit Deus, accepta ferens quae in simpli∣citate cordis offerebat. Yea, and he brings him also into his challenge, Doceant Abel

hostiam Deo sanctam offerentem, Sabbati religionem placuisse: which is directly contrary to that, which is conjectured by some Modern Writers,* 1.28 So Epiphanius also makes him one of those, who lived according to the tendries of the Christian Faith. The like he also saith of Seth, whom God raised up instead of Abel, to our Father Adam. Therefore no Sabbath kept by either.

It is conceived of Abel that he was killed in the one hundred and thirtieth year of the Worlds Creation: of Enos, Seths son, that he was born Anno two hundred thirty six. [unspec VII] And till that time there was no Sabbath. But then, as some conceive the Sabbath day be∣gan to be had in honour, because it is set down in Scripture, that then began men to call upon the Name of the Lord. That is, as Torniellus descants upon the place, then,* 1.29 were spiritual Congregations instituted, as we may probably conjecture, certain set Forms of Prayers and Hymns devised to set forth Gods glory, certain set times and places also set apart for those pious duties: praecipue diebus Sabbati, especially the Sabbath-days, in which most likely they began to abstain from all servile works, in honour of that God, whom they well knew had rested on the seventh day from all his labours. Sure Torniellus's mind was upon his Mattins, when he made this Paraphrase. He had not else gathered a Sabbath from this Text, considering that not long before he had thus concluded; That sanctifying of the Sabbath here on Earth was not in use, until the Law was given by Moses. But certainly this Text will bear no such matter, were it considered as it ought. The Chaldee Paraphrase thus reads it, Tunc in diebus ejus inceperunt filii hominum, ut non orarent in nomine Domini;* 1.30 which is quite contrary to the English. Our Bibles of the last Translation in the margin, thus; then began men to call themselves by the name of the Lord: and generally the Jews, as Saint Hierom tells us, do thus gloss upon it, Tunc primum in nomine Domini,* 1.31 & in similitudine ejus fabricata sunt idola; that then began men to set up Idols both in the name, and after the similitude of God. Ainsworth in his Translation thus, Then began men prophanely to call upon the Name of the Lord: who tells us also in his Annotations on this Text, out of Rabbi Maimony, That in these days Idolatry took its first beginning, and the people worshipped the stars and all the host of Heaven; so gene∣rally that at the last there were few left which acknowledged God, as Enoch, Methuselah, Noah, Sem, and Heber. So that we see not any thing in this Text, sufficient to pro∣duce a Sabbath. But take it as the English reads it, which is agreeable to the Greek, and vulgar Latin; and may well stand with the Original: yet will the cause be little better. For men might call upon Gods Name, and have their publick meetings and set Forms of Prayer, without relation to the seventh day more than any other. As for this Enos, Eusebius proposeth him unto us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.32 as the first man commended in the Scripture for his love to God: that we by his example might learn to call upon Gods Name with assured hope. But yet withal he tells us of him, that he observed not any of those Ordinances which Moses taught unto the Jews, whereof the Sabbath was the chief; as formerly we observed in Adam. And Epiphanius ranks him amongst those Fathers, who lived according to the Rules of the Christian Church: Therefore no Sabbath kept by Enos,

We will next look on Enoch, who, as the Text tells us, walked with God, [unspec VIII] and there∣fore doubt we not, but he would carefully have kept the Sabbath, had it been requi∣red. But of him also, the Fathers generally say the same, as they did before of others. For Justin Martyr not only makes him one of those which without Circumcision and the Sabbath, had been approved of by the Lord: but pleads the matter more exactly. The substance of his plea is this, that if the Sabbath or Circumcision were to be count∣ed necessary to eternal life, we must needs fall upon this absurd opinion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.33 that the same God whom the Jews worshipped, was not the God of Enoch, and of other men about those times: which neither had been Circumcised, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor kept the Sabbath, nor any other Ordinances of the Law of Moses. So Irenaeus speaking before of Cir∣cumcision and the Sabbath, placeth this Enoch among those,* 1.34 qui sine iis quae praedicta sunt justificationem adepti sunt, which had been justified without any the Ordinances before remembred. Tertullian more fully yet. Enoch justissimum nec circumcisum,* 1.35 nec sabba∣tizantem, de hoc mundo transtulit, &c. Enoch that righteous man being neither Circum∣cised nor a Sabbath-keeper, was by the Lord translated, and saw not death, to be an Item or instruction unto us, that we, without the burden of the Law of Moses, shall be found ac∣ceptable unto God. He sets him also in his challenge, as one whom never any of the Jews could prove, Sabbati cultorem esse, to have been a keeper of the Sabbath.* 1.36 Euse∣bius too, who makes the Sabbath one of Moses's institutions, hath said of Enoch, that

he was neither circumcised, nor medled with the Law of Moses: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. and that he lived more like a Christian, than a Jew. the same Eusebius in his seventh de praeparatione, and Epiphanius in the place before remembred, affirm the same of him, as they do of Adam, Abel, Seth, and Enos: and what this Epiphanius saith of him,* 1.37 that he affirms also of his son Methusalem. There∣fore nor Enoch, nor Methusalem ever kept the Sabbath. It's true, the Aethiopians in their Kalendar have a certain period, which they call Sabbatum Enoch, Enoch's Sab∣bath. But this consisteth of seven hundred years, and hath that name, either because Enoch was born in the seventh Century from the Creation, viz. in the year six hun∣dred twenty two, or because he was the seventh from Adam. It's true, that many of the Jews,* 1.38 and some Christians too, have made this Enoch an Emblem of the heaven∣ly and eternal Sabbath, which shall never end: because he was the seventh from Adam, and did never taste of death, as did the six that went before him. But this is no Ar∣gument, I trow, that Enoch ever kept the Sabbath whiles he was alive. Note that this Enoch was translated about the year nine hundred eighty seven: and that Methu∣salem died but one year only before the Flood, which was 1655. And so far we are safely come, without any rub.

To come unto the Flood it self, [unspec IX] to Noah, who both saw it, and escaped it; it is affirmed by some, that he kept the Sabbath: and that both in the Ark, and when he was released out of it, if not before. Yea, they have arguments also for the proof hereof, but very weak ones: such as they dare not trust themselves. It is delivered in the eighth of the Book of Genesis, that after the return of the Dove into the Ark, Noah stayed yet other seven days before he sent her forth again.* 1.39 What then? This seems unto Hospinian to be an argument for the Sabbath. In hostoria diluvii, columbae ex arca emissae septenario dierum intervallo, ratione sabbati videntur. So he, and so ver∣batim, Josias Simler, in his Comment on the twentieth of Exodus. But to this argu∣ment, if at the least it may be honoured with that name, Tostatus hath returned an Answer as by way of Prophecy. He makes this Quaere first, sed quare ponit hic, quod Noe exspectabat semper septem dies,* 1.40 &c. Why Noah, betwixt every sending of the Dove, expected just seven days, neither more nor less: and then returns this answer to it, such as indeed doth excellently satisfie both his own Quaere, and the present argument. Resp. quod Noah intendebat scire utrum aquae cessassent, &c. Noah (saith he) desired to know whether the waters were decreased. Now since the Waters being a moist body, are regulated by the Moon, Noah was most especially to regard her motions: for as she is either in opposition or conjunction with the Sun, in her increase or in her wane, there is proportionably an increase or falling of the Waters, Noah then considering the Moon in her several quar∣ters, which commonly we know are at seven days distance, sent forth his Birds to bring him tiding: for the Text tells us that he sent out the Raven and the Dove four times. And the fourth time, the Moon being then in the last quarter, when both by the ordinary course of Nature the Waters usually are, and by the Will of God were then much decreased: the Dove which was sent out had found good footing on the Earth, and returned no more. So far the learn∣ed Abulensis; which makes clear the case. Nor stand we only here, upon our de∣fence. For we have proof sufficient that Noah never kept the Sabbath. Justin the Martyr,* 1.41 and Irenaeus both make him one of those, which without Circumcision and the Sabbath, were very pleasing unto God, and also justified without them. Tertullian, positively saith it, that God delivered him from the great Water-flood, nec circumci∣sum, nec sabbatizantem:* 1.42 and challengeth the Jews to prove if any way they could, sabbatum observasse, that he kept the Sabbath. Eusebius also tells us of him, that being a just man, and one whom God preserved as a remaining spark to kindle Piety in the World,* 1.43 yet knew not any thing that pertained to the Jewish Ceremony: not Cir∣cumcision 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor any other thing ordained by Moses. Remember that Eusebius makes the Sabbath one of Moses's Ordi∣nances. Finally, Epiphanius in the place before remembred, ranks Noah in this particular, with Adam, Abel, Seth, Enos, and the other Patriarchs.

It's true, [unspec X] that Joseph Sealiger once made the day, whereon Noah left the Ark, and offered sacrifice to the Lord,* 1.44 to be the seventh day of the week, 28. Decembris, feria sep∣tima, egressus Noah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 immolavit Deo, saith his first Edition. Which were enough to cause some men, who infinitely admire his Dictates, from thence to have derived a Sabbath: had he not changed his mind in the next Edition, and placed this memorable action, not on the seventh day, but the fourth. I say it might have caused some men, for all men would not so have doted, as from a special

accident to conclude a practice. Considering especially that there is no ground in Scripture to prove that those before the Law, had in their Sacrifices any regard at all to set Times and Dayes, either unto the sixth day, or the seventh, or eighth, or any other: but did their service to the Lord. I mean the publick part thereof, and that which did consist in external action, according as occasion was administred unto them. The offerings of Cain and Abel, for ought we can inform our selves, were not very frequent, The Scripture tells us that it was in process of time;* 1.45 at the years end as some expound it. For at the years end; as, Ainsworth noteth; men were wont in most solemn manner, to offer sacrifice unto God, with thanks for all his benefits, ha∣ving then gathered in their fruits. The Law of Moses so commanded;* 1.46 the ancient Fathers so observed it, as by this place we may conjecture; and so it was accustomed too among the Gentiles; their ancient Sacrifices and their Assemblies to that purpose, (as Aristotle hath informed us) being after the gathering in of fruits.* 1.47 No day se∣lected for that use, that we can hear of. This Sacrifice of Noah, as it was remarkable, so it was occosional: an Eucharistical Oblation for the great deliverance, which did that day befall unto him. And had it hapned on the seventh day, it were no argu∣ment that he made choice thereof as most fit and proper, or that he used to sacrifice more upon that day, than on any other. So that of Abraham in the twelfth of Ge∣nesis, was occasional only. The Lord appeared to Abraham saying,* 1.48 Ʋnto thy seed will I give this land (the land of Canaan.) And then it followeth that Abraham builded there an Altar unto the Lord, who appeared unto him. The like he did when he first set his footing in the promised Land, and pitched his Tents not far from Bethel, Ver. 8. and when he came to plant in the Plain of Mamre, in the next Chapter. See the like, [Verse 18] Gen. 21.33. & 1.22, 13. Of Isaac, Gen. 26.25. Of Jacob, Gen. 28.8. & 31.54. & 33.20. & 35.7, 14. No mention in the Scripture of any Sacrifice or publick Worship, but the occasion is set down. Hoc ratio naturalis dictat,* 1.49 ut de donis suis ho∣noretur imprimis ipse qui dedit. Natural reason, saith Rupertus, could instruct them, that God was to be honoured with some part of that, which he himself had given un∣to them: but natural reason did not teach them, that one day differed from ano∣ther.

Notes

• * 1.1

  Origen. contra Cels. l. 6.
• * 1.2

  De Gen. ad lit. l. 4. c. 14.
• * 1.3

  Hom. 23. in Num.
• * 1.4

  Contra Faustum Man. l. 16. c. 6.
• * 1.5

  De creat. homi∣nis l. 1. ad finem.
• * 1.6

  See n. 5.
• * 1.7

  Annal. d. 7.
• * 1.8

  38.4.6.
• * 1.9

  De Civit. Dei, l. 11. c. 9.
• * 1.10

  De vita Mosis lib. 3.
• * 1.11

  Annal. d. 7.
• * 1.12

  Dial. cum Tryph.
• * 1.13

  Adv. haeres. l. 4. c. 30.
• * 1.14

  Adv. Judaeos.
• * 1.15

  Hist. l. 1. c. 4.
• * 1.16

  Cap. 6.
• * 1.17

  Adv. haereses l. 1. n. 5.
• * 1.18

  See Ch. 4.
• * 1.19

  2 Edit. p. 12.
• * 1.20

  De festis. 1. cap. 3.
• * 1.21

  Emend. temp. l. 5.
• * 1.22

  Doctrina temp. l. 4. c. 6.
• * 1.23

  In 4. Manda∣tum.
• * 1.24

  Adv. Judaeos.
• * 1.25

  De Praepar. E∣vang. l. 7. c. 8.
• * 1.26

  Adv. haereses. l. 1. n. 5.
• * 1.27

  Adv. Judaeos.
• * 1.28

  Adv. haeres. l. 1. n. 5.
• * 1.29

  Gen. 4. Annal. Anno 236. n. 4.
• * 1.30

  V. 3. of this Chapter.
• * 1.31

  Qu. Hebraic. in Gen.
• * 1.32

  De Praeparat. Evang. l. 7, ••.
• * 1.33

  Dial. cum Try∣phone
• * 1.34

  Lib. 4. cap. 30.
• * 1.35

  Adv. Judaeos.
• * 1.36

  De Demonstr. l. 4. c. 6.
• * 1.37

  Scal. de Emend. Temp. l. 7.
• * 1.38

  Beda in Ger. 4.
• * 1.39

  Ver. 10. & 12. De festis c. 3.
• * 1.40

  In Gen. 8.
• * 1.41

  Ubi supra.
• * 1.42

  Adv. Judaeos.
• * 1.43

  De demonstr. l. 1. c. 6.
• * 1.44

  De Emendat. Temp. l. 5.
• * 1.45

  Gen. 4.3.
• * 1.46

  Exod. 23.16.
• * 1.47

  Ethic. l. 8.
• * 1.48

  Gen. 12.7.
• * 1.49

  In Gen. 8.20.