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. VI. Touching the observation of the SABBATH, unto the time the people were established in the Promised Land.

• 1. The Sabbath not kept constantly during the time the people wandred in the Wil∣derness.
• 2. Of him that gathered sticks on the Sab∣bath day.
• 3. Wherein the sanctifying of the Sabbath did consist, in the time of Moses.
• 4. The Law not ordered to be read in the Congregation every Sabbath day.
• 5. The sack of Hiericho and the destruction of that people was upon the Sabbath.
• 6. No Sabbath, after this, without Circum∣cision;

• and how that Ceremony could con∣sist with the Sabbaths rest.
• 7. What moved the Jews, to prefer Cir∣cumcision before the Sabbath.
• 8. The standing still of the Sun, at the pray∣ers of Josuah, &c. could not but make some alteration about the Sabbath.
• 9. What was the Priests work on the Sabbath day; and whether it might stand with the Sabbaths rest.
• 10. The scattering of the Levites over all the Tribes, had no relation unto the reading of the Law on the Sabbaths-days.

WE left this people in the Wilderness, [unspec I] where the Law was given them: and whether this Commandment were there kept, or not, hath been made a question; and that both by the Jewish Doctors, and by the Christian. Some have re∣solved it negatively, that it was not kept in all that time, which was forty years: and others, that it was at some times omitted, according to the stations or removes of Is∣rael; or other great and weighty businesses, which might intermit it. It is affirmed by Rabbi Solomon, that there was only one Passeover observed, whiles they continued in the Deserts: notwithstanding that it was the principal solemnity of all the year. Et si illud fuit omissum, multo fortius alia minus principalia. If that, saith he, then by an argument à majore ad minus, much rather were the lesser Festivals omitted also. More punctually Rabbi Eleazar,* 1.1 who on those words of Exodus, and the people rested the seventh day, Chap. 16.30, gives us to understand, that for the space of forty years, whilest they were in the wilderness, non fecerunt nisi duntaxat primum sabbatum, they kept no more than that first Sabbath.* 1.2 According unto that of the Prophet Amos, Have ye offered unto me sacri∣fices and offerings in the wilderness forty years, O house of Israel? On which authority, Are∣tius for the Christian Doctors doth affirm the same:* 1.3 Sabbata per annos 40. non observavit in deserto populus Dei, Amos 5.25. The argument may be yet inforced by one more par∣ticular, that Circumcision was omitted for all that while, and yet it had precedency of the Sabbath, both in the institution for the times before; and in the observation, for the times that followed. If therefore neither Circumcision, nor the daily sacrifices, nor the Feast of Passeover, being the principal of the Annual Sabbaths, were observed by them till they came to the Land of Canaan: why may not one conclude the same of the weekly Sabbaths? Others conceive not so, directly; but that it was omitted at some times, and on some occasions. Omitted at some times, as when the people journied in the Wilderness many days together,* 1.4 nulla requie aliquorum dierum habita, without rest or ceasing: and this the Hebrew Doctors willingly confess, as Tostatus tells us. Omitted too on some occasions, as when the Spies were sent to discover the Land, what was the strength thereof, and what the riches; in which discovery they spent forty days: it is not to be thought that they kept the Sabbath. It was a perillous work that they went about, not to be discontinued and layed by so often, as there were Sabbaths in that time. But not to stand upon conjectures, the Jewish Doctors say expresly,* 1.5 that they did not keep it. So Galatine reports from their own Records, that in their latter exposition on the Book of Numbers, upon those words, send men that they may search the land of Canaan;* 1.6 they thus resolve it, Nuncio praecepti lici∣tum est, &c. A Messenger that goes upon Command, may travail any day, at what time be will. And why? because he is a Messenger upon Command. Nuncius autem prae∣cepti excludit sabbatum. The phrase is somwhat dark, but the meaning plain: that those which went upon that Errand, did not keep the Sabbath. Certain it also is, that for all that time, no nor for any part thereof, the people did not keep the Sabbath, com∣pleatly as the Law appointed. For where there were two things concurring to make up the Sabbath, first, rest from labour, and secondly, the sacrifices destinate unto the day: however they might rest some Sabbaths from their daily labours; yet sacrifices they had none until they came into the Land of Canaan.

Now that they rested, [unspec II] sometimes, on the Sabbath day, and perhaps did so, ge∣nerally, in those forty years, is manifest by that great and memorable Business, touch∣ing the man that gathered sticks upon the Sabbath. The case is briefly this: the people being in the Wilderness,* 1.7 found a man gathering sticks on the Sabbath day, and brought him presently unto Moses. Moses consulted with the Lord, and it was re∣solved that the offender should be stoned to death, which was done accordingly. The Law before had ordered it, that he who so offended should be put to death; but the particular manner of his death was not known till now. The more remarkable is this case, because it was the only time that we can hear of, that execution had been done upon any one, according as the Law enacted: and thereupon the Fathers have

took some pains, to search into the reasons of so great severity.* 1.8 Philo accuseth him of a double crime, in one whereof he was the principal, and an Accessary only in the other. For where it was before commanded, that there should be no fire kindled on the Sabbath day: this party did not only labour on the day of rest; but also laboured in the gathering of such materials, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which might administer fuel to prohibited fire. Saint Basil seems a little to bemoan the man,* 1.9 in that he smarted so for his first offence; not having otherwise offended either God or Man: and makes the motive of his death, neither to consist in the multitude of his sins, or the greatness of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but only in his disobedience to the will of God. But we must have a more particular motive yet than this. And first Rupertus tells us, per superbiam illud quod videbatur exiguum com∣misit,* 1.10 that he did sin presumptuously with an high hand against the Lord: and there∣fore God decreed he should die the death: God not regarding either what or how great it was, sed qua mente fecerat, but with what mind it was committed. But this is more, I think, than Rupertus knew, being no searcher of the heart. Rather I shall subscribe herein unto Saint Chrysostom. Who makes this Quaere first,* 1.11 seeing the Sabbath, as Christ saith, was made for man, why was he put to death that gathered sticks upon the Sabbath? And then returns this answer to his own demand, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. because, in case God had permitted that the Law should have been slighted in the first beginning, none would have kept it for the future. Theodoret to that purpose also, ne autor fieret leges transgrediendi,* 1.12 lest other men encouraged by his example should have done the like: the punishment of this one man, striking a terrour unto all. No question but it made the people far more observant of the Sabbath, than they would have been: who were at first but back∣wards in the keeping of it, as is apparent by that passage in the sixteenth of Exod. v. 27. And therefore stood the more in need, not only of a watch-word or Memento, even in the very front of the Law it self; but of some sharper course to stir up their me∣mory. Therefore this execution was the more requisite at this instant, as well be∣cause the Jews by reason of their long abode in a place of continual servile toil, could not be suddenly drawn unto contrary offices without some strong impression of terrour: as also because nothing is more needful than with extremity to punish the first transgressours of those Laws, that do require a more exact observation for the times to come. What time this Tragedy was acted, is not known for certain. By Torniellus it is placed in the year 2548. of the Worlds Creation; which was some four years after the Law was given. More than this is not extant in the Scripture touching the keeping of the Sabbath, all the life of Moses. What was done after, we shall see in the Land of Promise.

In the mean time, It is most proper to this place, [unspec III] to take a little notice of those several Duties, wherein the sanctifying of the Sabbath did consist especially: that we may know the better what we are to look for at the peoples hands, when we bring them thither. Two things the Lord commanded in his holy Scripture, that concern the Sabbath, the keeping holy of the same: one in relation to the People; the other in reference to the Priest. In reference to the People, he commanded only rest from labour, that they should do no manner of work; and that's contained expresly in the Law it self. In reference to the Priest, he commanded sacrifice, that on the Sabbath day, over and above the daily sacrifice, there should be offered to the Lord two Lambs of an year old, without blemish, one in the morning, and the other in the evening:* 1.13 as also to prepare first, and then place the Shewbread, being twelve loaves, one for every Tribe, continually before the Lord every Sabbath day. These several references so divi∣ded, the Priest might do his part, without the People, and contrary the People do their part without the Priest. Of any Sabbath duties, which were to be performed between them; wherein the Priest and People were to join together: the Scriptures are directly silent. As for these several Duties, that of the Priest, the Shew-bread, and the sacrifice, was not in practice till they came to the Land of Canaan: and then, though the Priest offered for the People; yet he did not, with them. So that for forty years together, all the life of Moses, the sanctifying of the Sabbath did consist only, for ought we find, in a Bodily rest, a ceasing from the works of their weekly labours: and afterwards in that, and in the Sacrifices which the Priest made for them. Which as they seem to be the greater of the two, so was there nothing at all therein, in which the People were to do; no not so much, except some few, as to be Spectators: the sacrifices being offered only in the Tabernacle, as in the Temple after; when they had

a Temple, the people being scattered over all the Country in their Towns and Villages. Of any Reading of the Law, or exposition of the same unto the People; or publick form of Prayers to be presented to the Lord, in the Congregation; we find no footstep now, nor a long time after. None in the time of Moses, for he had hardly perfected the Law before his death: the Book of Deuteronomy being dedicated by him, a very little before God took him. None in a long time after, no not till Nehemiahs days, as we shall see hereafter, in that place and time. The resting of the people was the thing commanded, in imitation of Gods Rest when his Works were finished, that as he rested from the works which he had created, so they might also rest in memorial of it. But the employment of this Rest to particular purposes either of Contemplation or Devotion; that's not declared unto us in the Word of God: but left at large, either unto the liberty of the People, or the Authority of the Church. Now what the people did, how they employed this rest of theirs, that Philo tells us in his third Book of the life of Moses. Moses, saith he, ordained, that since the World was finished on the seventh day, all of his Common-wealth following therein the course of Nature, should spend the seventh day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Festival delights, resting therein from all their works: yet not to spend it as some do in laughter, childish sports, or (as the Romans did their time, of publick Feastings) in beholding the activity either of the Jester or common Dancers; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the study of true Philosophy, and in the contemplation of the works of Nature. And in another place, He did command,* 1.14 saith he, that as in other things, so in this also they should imitate the Lord their God, working six days, and resting on the seventh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and spending it in meditation of the works of Nature, as before is said. And not so only, but that upon that day they should consider of their actions in the week before, if haply they had offended against the Law: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. that so they might correct what was done amiss, and be the better armed to offend no more. So in his Book de mundi opisicio, he affirms the same, that they imployed that day in divine Philosophy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even for the bettering of their manners, and reckoning with their Consciences. That thus the Jews did spend the day, or some part there∣of, is very probable; and we may take it well enough upon Philo's word: but that they spent it thus, by the direction or command of Moses, is not so easily proved, as it is affirmed; though for my part, I willingly durst assent unto it. For be it Moses so appointed, yet this concerns only the behaviour of particular persons; and reflects nothing upon the publick Duties, in the Congregation.

It's true that Philo tells us in a Book not extant, [unspec IV] how Moses also did ordain these publick meetings.* 1.15 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, What then did Moses order to be done on the Sabbath day? He did appoint, saith he, that we should meet all in some place together, and there sit down with modesty and a general silence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to hear the Law, that none plead ignorance of the same. Which custom we continue still, harkning with wonderful silence to the Law of God, unless perhaps we give some joyful acclamation at the hearing of it: some of the Priests, if any present, or otherwise some of the Elders, reading the Law, and then expounding it unto us, till the night come on. Which done, the people are dismissed, full of divine instruction, and true Piety. So he, or rather out of him, Eusebius. But here by Philo's leave, we must pause a while. This was indeed the custom in our Saviours time, and when Philo lived: and he was willing, as it seems, to fetch the pedigree thereof as far as possi∣bly he could.* 1.16 So Salianus tells him on the like occasion. Videtur Philo Judaeorum merem in synagogis disserendi antiquitate donare voluisse, quem à Christo & Apostolis obser∣vatum legimus. The same reply we make to Josephus also, who tells us of their Law∣maker, that he appointed not, that they should only hear the Law once or twice a year:* 1.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but that once every week we should come together to hear the Laws, that we might perfectly learn the same. Which thing, saith he, all other Law-makers did omit. And so did Moses too, by Josephus leave, unless we make a day and a year all one. For being now to take his farewel of that people, and having oft advised them in his Exhortation to meditate on the words that he had spoken, even when they tarried in their houses, and walked by the way, when they rose up, and when they went to bed: he called the Priests unto him,* 1.18 and gave the Law into their hands, and into the hands of all the Elders of Israel. And he commanded them and said, At the end of every seven years, in the solemnity of the year of Release, at the Feast of Tabernacles; when all Israel is come to appear before the Lord their God, in the place that thou shalt choose, thou shalt read this

Law before Israel in their hearing: that they may hear, and that they may learn and fear the Lord your God, and observe all the words of this Law to do them.* 1.19 This was the thing decreed by Moses; and had been needless, if not worse, in case he had before provi∣ded that they should have the Law read openly unto them every Sabbath day. So then, by Moses order, the Law was to be read publickly, every seventh year only: in the year of Release, because then servants being manumitted from their Bondage, and Debtours from their Creditours, all sorts of men might hear the Law with the greater chearfulness: and in the Feast of Tabernacles, because it lasted longer than the other Festivals, and so it might be read with the greater leisure, and heard with more at∣tention: and then it was but this Law too, the Book of Deuteronomy. This to be done only in the place which the Lord shall choose to be the seat and receptacle of his holy Tabernacle; not in inferiour Towns; much less petty Villages: and yet this thought sufficient to instruct the people in the true knowledg of Gods Law, and keeping of his Testimonies. And indeed happy had they been, had they observed this order and decree of Moses; and every seventh year read the Law as he appointed: they had then questionless escaped many of those great afflictions, which afterwards God brought upon them for contempt thereof. That in the after-times the Law was read unto them every Sabbath, in their several Synagogues, is most clear and manifest: as by the testimony of Philo and Josephus, before related; and by sufficient evidence from the holy Gospel. But in these times, and after for a thousand years, there were no Syna∣gogues, no publick Reading of the Law in the Congregation, excepting every se∣venth year only, and that not often: Sure I am, not so often as it should have been. So that in reference to the People, we have but one thing only to regard, as yet, touch∣ing the keeping of the Sabbath, which is rest from labour, rest from all manner of work, as the Law commanded: and how far this was kept, and how far dispensed with, we shall see plainly by the story. The private meditations and devotions of particu∣lar men, stand not upon record at all: and therefore we must only judg by external actions.

This said and shewn, we will pass over Jordan, with the house of Israel, [unspec V] and trace their footsteps in that Countrey. This happened on the tenth day of the first month, or the month of Nisan, forty days after the death of Moses Anno 2584.* 1.20 That day they pitched their Tents in Gilgal. And the first thing they did, was to erect an Altar in memorial of it: that done to circumcise the people, who all the time that they continued in the Wilderness, (as many as were born that time) were uncircumci∣sed. The 14th of the same month did they keep the Passeover:* 1.21 and on the morrow after God did cease from raining Mannah; the people eating of the fruits of the Land of Canaan. And here, the first Sabbath which they kept, as I conjecture, was the day before the Siege of Hiericho: which Sabbath, probably was that very day,* 1.22 where∣on the Lord appeared to Joshuah; and gave him order how he should proceed in that great Business. The morrow after, being the first day of the week, they began to compass it, as the Lord commanded. The Priests some of them bearing the Ark,* 1.23 some going before with Trumpets; and the residue of the people, some before the Trumpeters, some behind the Ark. This did they once a day, for six days together. But when the seventh day came, which was the Sabbath, they compassed the Town about seven times, and the Priests blew the Trumpets, and the people shouted, and they took the City: destroying in it young and old, man, woman, and children. I said it was the Sabbath day, for so it is agreed on generally, both by Jews and Chri∣stians. One of the seven days; be it which it will, must needs be the Sabbath day; and be it which it will, there had been work enough done on it: but the seventh day whereon they went about seven times, and destroyed it finally, was indeed the Sab∣bath. For first the Jews expresly say it, that the overthrow of Jericho fell upon the Sabbath; and that from thence did come the saying, Qui sancificari jussit sabbatum, is profanari jussit sabbatum. So R. Kimchi hath resolved on the 6th of Joshuah.* 1.24 The like Tostatus tells us, is affirmed by R. Solomon, who adds that both the falling of the wall, and slaughter of that wicked people, was purposely deferred, In honorem sabbati, to add the greater lustre unto the Sabbath.* 1.25 Galatine proves the same out of divers Rabbins, this Solomon before remembred, and R. Joses in the Book cal∣led Sedar Olem; and many of them joyned together, in their Beresith ketanna, or lesser exposition on the Book of Genesis: they all agreeing upon this, Dies sabbati erat, cum fuit praelium in Hiericho; and again, Non capta fuit Hiericho nisi in sabbato; That cer∣tainly both the Battel and the Execution fell upon the Sabbath. So for the Christi∣an

Writers,* 1.26 Tertullian saith not only in the general, that one of those seven days was the Sabbath day: but makes that day to be the Sabbath, wherein the Priests of God did not only work, Sed & in ore gladii praedata sit civitas ab omni populo, but all the people sacked the City, and put it to the sword, Nec dubium est eas opus servile ope∣ratos, &c.* 1.27 And certainly, saith he, they did much servile work that day, when they destroyed so great a City, by the Lords Commandment. Procopius Gazaeus doth affirm the same. Sabbato Jesus expugnavit & cepit Hiericho. Austin thus, Primus Jesus nunc divino praecepto sabbatum non servavit, quo facto muri Hiericho ultro ceciderunt. So last∣ly, Lyra on the place, who saith, that dies septimus, in quo capta Hiericho sabbatum erat: and yet they did not sin, saith he, because they did it on that day by Gods own appointment. this doth indeed excuse the parties, both from the guilt of sin, and from the penalty of the Law: but then it shews withal, that this Commandment is of a different quality from the other nine, and that it is no part of the Law of Nature. God never hath commanded any thing contrary to the Law of Nature, unless it were tentandi causa, as in the case of Abraham and Isaac. As for the spoyling of the Eygptians, that could be no Thest, considering the Egyptians owed them more, than they lent unto them, in recompence of the service they had done them, in the former times.

But was the Sabbath broken or neglected only on the Lords Commandment; [unspec VI] in some especial case, and extraordinary occasion? I think none will say it. Nay, was there ever any Sabbath, which was not broken publickly, by common approbation, and of common course? Surely not one. In such a numerous Commonwealth as that of Jewry, it is not to be thought, but that each day was fruitful in the works of Nature: Children born every Sabbath day, as well as others: and therefore to be Circumcised on the same day also. And so they were continually, Sabbath by Sabbath, Feast by Feast, not one day free in all the year from that Solemnity; and this by no especial order and command from God, but meerly to observe an ancient custom. In case it was deferred some time, as sometimes it was, it was not sure in Conscience to observe the Sabbath; but only on a tender care to preserve the Infant, which was perchance infirm and weak, not able to abide the torment. No question, but the Sabbath following the sack of Hiericho, was in this kind broken: and so were all that followed after,* 1.28 Nullum enim Sabbatum praeteribat, quin multi in Judaea infantes' cir∣cumciderentur. It is Calvins note: broken, I say, For Circumcision. though a Sacrament, was no such easie Ministery, but that it did require much labour, and many hands to go through with it.* 1.29 Buxdorfius thus describes it in his Synagoga. Tempore diei octavi matutino, ca quae ad circumcisionem opus sunt tempestive parantur, &c. In the morning of the eighth day all things were made ready. And first two seats are placed, or else one so framed, that two may set apart in it; adorned wieh costly Carpets answerable unto the quality of the party. Then comes the surety for the Child, and placeth himself in the same seat, and near to him the Circumciser. Next followeth one bringing a great Torch, in which were lighted twelve Wax-candles, to represent the twelves Tribes of Israel: after, two Boys, carrying two Cups full of red-Wine, to wash the Circumcisers mouth when the work is done; another bearing the Circumcisers Knife; a third a dish of sand, whereinto the fore∣skin must be cast, being once cut off; a fourth, a dish of Oil wherein are linnen clouts to be applyed unto the wound: some others, spices and strong Wines, to refresh those that faint, if any should. All this is necessarily required as preparations to the Act of Circum∣cision; nor is the Act less troublesom, than the preparations make shew of: which I would now describe, but that I am persuaded I have said enough, to make it known how much ado was like to be used about it. And though perhaps some of these Ce∣remonics were not used in this present time, whereof we speak: yet they grew up, and became ordinary many of them, before the Jewish Commonwealth was destroyed and ruinated.* 1.30 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where there is Circumcision, there must be Knifes, and Sponges to receive the Bloud, and such other necessaries, said Athanasius. And not such other only as conclern the work,* 1.31 but such as appertain also to the following Cure. Circumciditur & curatur homo circumcisus in Sabbato, as St. Cyril notes it. Which argument our Saviour used in his own defence, viz, that he as well might make a man every whit whole on the Sabbath day, as they, one part. Now that this Act of Circumcision was a plain breaking of the Sabbath (besides the troublesomness of the work) is affirmed by many of the Fathers.* 1.32 By Epiphanius expresly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If a Child was born upon the Sab∣bath,

the circumcision of that Child took away the Sabbath. And St. Chrysest••m speaks more home than he,* 1.33 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Sabbath, saith the Father, was broke many ways among the Jews; but in no one thing more, than in Circumcision.

Now what should move the Jews to prefer Circumcision before the Sabbath, [unspec VII] unless it were because that Circumcision was the older ceremony, I would gladly learn; especially considering the resemblance that was between them in all manner of circum∣siances. Was Circumcision made to be a token of the Covenant between the Lord of Hea∣ven and the seed of Abraham, Gen. 17.17. So was the Sabbath between God and the house of Israel, Exod. 31.17. Was Circumcision a perpetual covenant with the seed of Abraham in their generations? Gen. 17.7. So was the Sabbath to be kept throughout their Generations for a perpetual Covenant also. Exod 31.16. Was Circumcision so ex∣acted, that whosoever was not Circumcised, that soul should be cut off from the People of God? Gen. 17.14. So God hath said it of his Sabbath, that whosoever breaks it or doth any manner of work therein, that soul shall be cut off from among the People, Exod. 31.14. In all these points there was a just and plain equality between them; but had the Sabbath been a part of the Moral Law, it must have infinitely gone before Circum∣cision. What then should move the Jews to prefer the one before the other; but that conceiving both alike, they thought it best to give precedency to the elder, and rather break the Sabbath than put off Circumcision to a further day. Hence grew it into a common maxim amongst that People, Circumcision pellit Sabbatum, that Circumcision drives away the Sabbath; as before I noted. Nor could it be that they conceived a greater or more strict necessity to be in Circumcision than in the Sabbath; the penalty and danger as before we shewed you, being alike in both: for in the Wilderness, by the space of 40 years together, when in some fort they kept the Sabbath, most certain that they Circumcised not one, not one of many hundred thousands that were born in so long a time. Again, had God intended Circumcision to have been so necessary, that there was no deferring of it for a day or two; he either had not made the Sab∣baths rest so exact and rigid, or else out of that generul rule had made exception in this case. And on the other side, had he intended that the Sabbaths resT should have been literally observed, and that no manner of work should be done therein; he had not so precisely limited Circumcision to the eighth day only,* 1.34 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yea though it fell upon the Sabbath, but would have respited the same till another day. The Act of Circumcision was not restrained unto the eighth day so precisely, but that it might be, as it was sometimes, deferred upon occasion; as in the case of Moses Children, and the whole People in the Wilderness, before remem∣bred. Indeed it was not to be hastened and performed before. Not out of any mystery in the number, which might adapt it for that business, as some Rabbins thought, but because Children till that time are hardly purged of that blood and slime which they bring with them into the world.* 1.35 Upon which ground the Lord appointed thus in the Law Levitical. When a Bullock, or a Sheep, or a Goat is brought forth, it shall be seven days under the dam; and from the eighth day, and thence-forth, it shall be ac∣cepted for an offering to the Lord. This makes it manifest that the Jews thought the Sab∣bath to be no part of the Morallaw, and therefore gave precedency to Circumcision as the older ceremony: Not because it was of Moses, but of the Fathers; that is,* 1.36 saith Cyril on that place, because they thought not fit to lay aside an ancient custom of their Ancestors for the Sabbaths sake. Quia non putabant consuetudinem patrum propter hono∣rem Sabbati contemnendam esse; as the Father hath it. Nay so far did they prize the one before the other, that by this breaking of the Sabbath they were persuaded verily that they kept the Law. Moses, saith Christ our Saviour, gave you Circumcision, and you on be Sabbath day Circumcise a man, that the Law of Moses should not be broken.* 1.37 It seems that Circumcision was much like Terminus and Juventus in the Toman story, who would not stir nor give the place, not to Jove himself. More of this point, see Chrysost. hom. 49. in Job.

But to proceed, [unspec VIII] the next great action that occurs in holy Scripture reducible unto the business now in hand, is that so famous miracle of the Suns standing still at the Prayers of Josuab; when as the Sun stood still in the middest of Heaven,* 1.38 and hasted not to go down about a whole day, as the Text hath it. Or as it is in Ecclesiast.* 1.39 Did not the Sun go back by his means, and was not one day as long as two? The like, to take them both together in this place, was that great miracle of mercy shewed to Hezekiah,* 1.40 by bringing of the shadow ten degrees backward, by which it had gone down in the Dial of Ahaz.

In each of these there was a signal alteration in the course of nature, and the succession of time; so notable, that it were very difficult to find out the seventh day precisely from the worlds Creation, or to proceed in that account since the late giving of the Law. So that in this respect the Jews must needs be at a loss in their calculation; and though they might hereafter set apart one day in seven for rest and meditation, yet that this day so set apart could be precisely the seventh day from the first Creation, is not so easie to be proved. The Author of the Practice of Piety, as zealously as he pleads for the morality of the Sabbath, confesseth that in these regards the Sabbath could not be observed precisely on the day appointed. And to speak properly, saith he, as we take a day for the distinction of time, called either a day natural, consisting of 24 hours, or a day artificial, consisting of 12 hours from Sun-rising to Sun setting: And withal, consider the Sun standing still at noon, the space of an whole day in the time of Josuah; and the Sun going back ten degrees (viz. five hours, which is almost half an artificial day) in Hezekiahs time; the Jews themselves could not keep their Sabbath on that precise and just distinction of time, called at the first the seventh day from the Creation. If so, if they observed it not at the punctual time, according as the Law commanded, it followeth then on his conscssion, that from the time of Josuah, till the destruction of the Temple, there was no Sabbath kept by the Jews at all, because not on the day precisely, which the Law appointed.

This miracle, [unspec IX] as it advantaged those of the house of Israel in the present slaughter of their Enemies; so could it not but infinitely astonish all the Canaanites, and make them faint, and flie before the Conquerors. In so much that in the compass of five years, as Josephus tells us, there was not any lest to make head against them. So that the Victory being assured, and many of the Tribes in vested in their new possessions, it pleased the Congregation of Israel to come together at Shilo,* 1.41 there to set up the Tabernacle of the Congregation.* 1.42 And they made choice thereof, as Josephus saith, because it seemed to be a very convenient place, by reason of the beauty of the place. Rather because if sorted best with Josuahs liking, who being of the Tribe of Ephraim, within whose lot that City stood, was perhaps willing to confer that honour on it. But whatsoever was the motive, here was the Tabernacle erected, and hitherto the Tribes resorted; and finally here the legal Ceremonies were to take beginning: God having told them many times, these and these things ye are to do, when ye are come into the Land that I shall give you, viz. Levit. 48. and 23. Numb. 15. Deut. 12. That Gilgal was the standing lamp, and that the Levites there laid down the Tabernacle as in a place of strength and safety, is plain in Scripture; but that they there erected it, or performed any legal Ministery therein, hath no such evidence. Though God had brought them then into the Land of Promise, yet all this while they were unsetled. The Land was given after, when they had possession. So that the next Sabbath which ensued on the removal of the Tabernacle unto Shilo, was the first Sabbath which was celebrated with its legal Ceremonies; and this was Anno Mundi 2589. In which, if we con∣sider as well the toylsomness as multiplicity of the Priestlike-offices, we shall soon see, that though the People rested then, yet the Priest worked hardest. First, for the Loaves of Proposition,* 1.43 or the Shew-bread, however Josephus tells us, that they were baked 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the day before the Sabbath; and probably in his time it might be so,* 1.44 yet it is otherwise in the Scriptures, The Kohathites, saith the Text, were over the Shew-bread, for to prepare it every Sabbath. These Loaves were twelve in number, one for every Tribe, each of them two tenth deals, or half a peck, so the Scriptures say; every Cake square, ten hand-breaths long, five square, and seven fingers high; so the Rabbins teach us. The kneading, baking, and disposing of these Cakes must require some labour.* 1.45 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Where there is baking, saith the Father, then must be beating of the Oven, and carrying in of faggots, and whatsoever work is necessary in the Bakers trade. Then for the Sacrifices of the day, the labour of the Priest, when it was left, was double what it was on the other days. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Chrysostom hath rightly noted. The daily sacrifice was of two Lambs,* 1.46 the Supernumerary of the Sabbath was two more. If the New-moon fell on the Sabbath, as it often did, there was besides these named already an offering of two Bullocks, a Ram, seven Lambs; and if that New-moon were the Feast of Trumpets also, as it sometimes was, there was a further offering of seven Lambs, one Ram, one Bullock. And which is more, each of these had their several Meat-offerings and Drink-offerings, Perfumes, and Frankincense, preportion∣able to attend upon them. By that time all was done, so many Beasts kill'd, skinned, washed, quartered, and made ready for the Altar; so many fires kindled, meat and

drink-offerings in a readiness, and the sweet Odours fitted for the work in hand; no question but the Priest had small cause to boast himself of his Sabbaths rest, or to take joy in any thing but his larger fees, and that he had discharged his duty. As for the People, though they might all partake of the fruits hereof, yet none but those that dwelt in Shilo, or near unto it at the least, could behold the sight, or note what pains the Priests took for them, whilst they themselves sate still and stirred not. Had the Com∣mandment been moral, and every part thereof of the same condition, the Priests had never done so many manners of work as that day they did. However, as it was, our blessed Saviour did account these works of theirs to be a publick prophanation of the Sabbath day. Read ye not in the Law, saith he,* 1.47 how that upon the Sabbath days the Priests in the Temple do prophane the Sabbath? Yet he deelared withal that the Priests were blameless in that they did it by direction from the God of Heaven. The Sabbath then was daily broken, but the Priest excusable. For Fathers that affirm the same, see Justin Martyr. dial. & qu. 27. ad Orthod. Epiphan. l. 1. haer. 19. n. 5. Hierom. in Psal. 92. Athanas. de Sabb. & Circumcis. Aust in. Qu. ex N. Test. 61. Isidore Pelusiot. Epl. 72. l. 1. and divers others.

These were the Offices of the Priest on the Sabbath day, [unspec X] and questionless they were sufficient to take up the time. Of any other Sabbath duties by them performed at this present time, there is no Constat in the Scripture, no nor of any place as yet de∣signed for the performance of such other duties as some conceive to appertain unto the Levites: That they were scattered and dispersed over all the Tribes is indeed most true. The Curse of Jacob now was become' a blessing to them. Forty-eight Cities had they given them for their inheritance (whereof thirteen were proper only to the Priests,) besides their several sorts of Tithes, and what accrewed unto them from the publick sacrifices, to an infinite value. Yet was not this dispersion of the Tribe of Levi, in reference to any Sabbath duties, that so they might the better assist the People in the solemnities and sanctifying of that day. The Scripture tells us no such matter. The reasons manifested in the word were these two especially. First, that they might be near at hand to instruct the People,* 1.48 and teach them all the Statutes which the Lord had spoken by the hand of Moses; as also to let them know the difference between the holy and unholy, the unclean and clean. Many particular things there were in the Law Levitical, touching pollutions, purifyings, and the like legal Ordinances which were not necessary to be ordered by the Priests, above those that attended at the Altar, and were resorted to in most difficult cases: Therefore both for the Peoples ease, and that the Priests above might not be troubled every day in matters of inferiour moment the Priests and Levites were thus mingled amongst the Tribes. A second reason was, that there might be as well some nursery to train up the Levites, until they were of Age fit for the service of the Tabernacle; as also some retirement, unto the which they might repair, when by the Law they were dismissed from their attendance. The number of the Tribe of Levi, in the first general muster of them from a month old and upwards, was 22000. just; out of which number, all from 30 years of age to 50. being in all 8580 persons, were taken to attend the publick Ministery. The residue with their Wives and Daughters were to be severally disposed of in the Cities allotted to them, therein to rest themselves with their goods and cattel, and do those other Offices above remembred. Which Offices as they were the works of every day, so if the People came unto them upon the Sabbaths or New-moons, as they did on both, to be instructed by them in particular cases of the Law,* 1.49 no doubt but they informed them answerably unto their knowledge. But this was but occasional only, no constant duty. Indeed it is con∣ceived by Master Samuel Purchas, on the authority of Cornelius Bertram,* 1.50 almost as mo∣dern as himself, That the forty-eight Cities of the Levites had their fit places for Assemblies; and that thence the Synagogues had their beginnings: Which were it so, it would be no good argument, that in those places of Assemblies the Priests and Levites publickly did expound the Law unto the People on the Sabbath days, as after in the Synagogues. For where those Cities were but four in every Tribe, one with another, the People must needs travel more than six furlongs, which was a Sabbath days journey of the largest measure, as before we noted, or else that nice restriction was not then in use. And were it that they took the pains to go up unto them, yet were not those few Cities able to contain the multitudes. When Joab not long after this, did muster Israel at the command of david,* 1.51 he found no fewer than thirteen hundred thousand fighting men. Suppose we then, that unto every one fighting man there were three old Men, Women and Children, fit to hear the Law, as no doubt there were. Put these toge∣ther,

and it will amount in all to two and fifty hundred thousand. Now out of these set by four hundred thousand for Hierusalem, and the service there, and then there will remain one hundred thousand just, which must owe suit and service every Sabbath day to each several City of the Levites. Too vast a number to be entertained in any of their Cities, and much less in their / synagogues, had each house been one. So that we may resolve for certain that the dispersion of the Levites over all the Tribes had no rela∣tion hitherto unto the reading of the Law, or any publick Sabbath duties.

Notes

• * 1.1

  Ap. Galation. l. 11. c. 10.
• * 1.2

  Chap. 5.25.
• * 1.3

  Probl. lo••. 55.
• * 1.4

  In Exod. 12.
• * 1.5

  Lib. 11. c. 10.
• * 1.6

  Chap. 13.2.
• * 1.7

  Numb. 15. Verse 32. ad 37.
• * 1.8

  De vit. Mos. l. 3.
• * 1.9

  De judicio Dei.
• * 1.10

  In locum.
• * 1.11

  Hom. 39. in Matth. 12.
• * 1.12

  Qu. 31. in Num.
• * 1.13

  Numb. 28.
• * 1.14

  De Decalog.
• * 1.15

  Ap E••seb. Prae∣par. l. 8.
• * 1.16

  Annales. An. 2546. n. 10.
• * 1.17

  Cont. Ap. 2. Deut. 6.7.
• * 1.18

  Verse 31.9. Verse 10. Verse 11.
• * 1.19

  Verse 12.
• * 1.20

  Josh. 4.19.
• * 1.21

  Josh. 5.10, 12.
• * 1.22

  Josh. 5.
• * 1.23

  Josh. 6.
• * 1.24

  In Josh. 6. qu. 2.
• * 1.25

  l. 11. c. 10.
• * 1.26

  Adv. Marc. l. 2.
• * 1.27

  Du. 61. ex. n. Test. 1. Exod. 20.
• * 1.28

  In Job. 7.21.
• * 1.29

  ••••b. 2.
• * 1.30

  Hom. de Se∣mente.
• * 1.31

  In Joh. l. 4. l. 50. Lib. 7.
• * 1.32

  L. 1. Haeres. 30. n. 32.
• * 1.33

  Hom. 49. in Joh.
• * 1.34

  Just. Martyn. cont. Tryph.
• * 1.35

  Levit. 22. v. 27.
• * 1.36

  L. 4. in Joh. c. 49.
• * 1.37

  Job. 7.22.
• * 1.38

  Jos. 10.13.
• * 1.39

  Cap. 46.4.
• * 1.40

  2 King 20.
• * 1.41

  Jos. 18.1.
• * 1.42

  Anti ju. Jud. l. 5. c. 1.
• * 1.43

  Antiqu. Jud. l. 3. c. 10.
• * 1.44

  1 Chron. 9.
• * 1.45

  Athanas. bom. de semente.
• * 1.46

  Concio 1. de lazaro.
• * 1.47

  Math. 12.5.
• * 1.48

  Levit. 10.10, 11.
• * 1.49

  2 King. 23.
• * 1.50

  Pilg.
• * 1.51

  2 Sam. 24.