Tricoenivm Christi in nocte proditionis suæ The threefold svpper of Christ in the night that he vvas betrayed / explained by Edvvard Kellett.

PAR. 8.

A Gaine, concerning the Sabbath dayes Service, they had a resemblance of it: the great Rigaltius hath these words from Tertullians first booke ad Nationes, cap. 13. Vos certè estis, qui etiam in laterculum septem dierum, solem recepistis, & ex diebus ipsum praelegistis, quo die, lavacrum subtrabatis, aut in vesperam differatis, aut oti∣um, & prandium curetis, quod quidem facitis, exorbitantes & ipsi â vestris ad alienas re∣ligiones; that is, you certainely are they, who have received Sunday into your regi∣ster; and fore-chose that day especially; on which day you bath not, or bath late, you give your selves to ease, and eating; which you doe, wheeling off from your owne, to other mens Religions. But sure Rigaltius is amisse; for the learned Ja∣cobus Gothofredus, from whom Rigaltius had Agobardus his manuscript of Tertulli∣on, in stead of ipsum hath it ipsorum: and the true sense is this; you assuredly are they, who have received Sunday into your Calender, or Registry; for, one of the Seaven dayes of the weeke; and out of those dayes have chosen one; on which day ye bath not you selves, or deferre bathing till night; or give your selves to rest and good cheere, which ye doe in imitation of other Religions: the summe of the controversie is; Rigaltius intimateth, that the Roman Sunday was to them, as the Jewish Sabbath: Gothofredus accounts their Saturday, called Dies Saturni, to be, as their Sabbath; which is the truest opinion: Gothofredus, in his notes on that Chap∣ter, among many other excellent things, observes; that Tertullian compareth the Gentiles keeping of their Saturday; as the Christians keepe the Lords day. First, by their not comming at all to their bath, that day. Secondly, or comming late, (some Colonies anniversarily cloathed with sacke-cloth, sprinckled with ashes, pray to their Idolles; their shops, and Bathes shut up, till neere nine, saith he (ad∣versus Psychicos, cap. 16.) their nine is all one, with our three of the clocke, in the afternoone: Thirdly, he compareth the rest, and the banqueting of the Gentiles on their dies Sabbathi or Saturday, with the rest and banqueting of the Christians, on our Lords day; quare ut ab excessu revertar; qui solem, & diem ejus nobis exprobratis, agnoscite vicunitatem, non longè â Saturno, & Sabbatis vestris sumas; wherefore, that I may returne from my diversion; you Gentiles, who cast into the teeth of Christi∣ans, the adoring of the sun, from their strict observation of the Sunday; confesse that you, and we disagree very little; we keepe our Sabbath's, on Sundayes; ye, on Saturnes-dayes, or Saturdayes: the day of the Lord, or Sunday is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Isidorus Pelusiota, in his Epistles; a day of rest, and remission; the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is sometime taken, in an ill sense; here it is not; the Apostle complaineth he had no (rest) in his spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Cor. 2.13. or it may be taken for bodily Rest, and repose; 2 Cor. 7.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our flesh had no rest; or it may be taken for liberty, opposed to durance, so S. Paul, Act. 24.23. had (liberty) that his friends might come unto him, was per∣mitted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gothofredus might have observed another parallell, in the beginning of the chapter; alii solem Christianum Deum aestimant; quod innotuerit ad orientis partem, facere nos precationem; vel, die solis laetitiam curare; quid vos minus fa∣citis? nonne plerique affectione adorandi, aliquando etiam coelestia, ad solis initium, la∣bra vibratis? some others say, the Sun is the God of the Christians, because it is commonly knowne; we pray towards the East; and are merry, and refresh our selves on Sundayes; you are like to us; you doe little lesse; most of you affecting the

adoration, sometimes of heavenly things, at Sun rising, doe mutter, or pray; hee saith not, in die solis; but, ad solis initium; or (as it is varied in cap. 16. Apologet.) ad solis ortum; and this they practised as well on any other day, as Sunday; for Sun∣day was not their holyday, or Sabbath day, but Saturday which I marvell that the great Rigaltius erred in, for these considerations. First, that the same Chapter affor∣deth divers passages, that Saturnes day was, as it were the Gentiles Sabbath; there∣fore their Sunday was not so. Secondly, that Gothofredus from Iosephus (lib. 2. contra Appionē) and from Clem. Alexandrinus (5. Strom.) had before hand published, Satur∣ni Diem, seu Sabbatum, otio, & quieti ubique Gentium, Iudaeorum imitatione assignatum fuisse; that Saturnes day or Saturday was the Sabbath, or resting day of the Gentiles in all places, which they borrowed from the Jewish custome. Thirdly, Tertullian in his Apologeticke, (which is an elucidary to the bookes, ad Nationes; and the am∣plified, and refined comment on them) cap. 16. hath it; Aequè si diem solis laetitiae in∣dulgemus, aliâ longe ratione, quàm religione solis, secundo loco ab iis sumus, qui diem Sa∣turni otio, & victui decernunt; if we indulge and be merry, on Sunday; we doe it not in any religion to the Sun; or its day, as the day of the sunne, but as the Lords day; and we are alike, or next to those, who consecrate aturnes day to repast, and rest. Fourthly, Sidonius like wise (Epist. 2. l. 1.) acknowledgeth so much; that the Gen∣tiles kept Festivall the day of Saturne, and termeth their profusenesse, luxum Sab∣batarium. I am sure, the Noble and holy Lady Paula (in S. Hieromes time) and her company, even on the Lords day; after Sacred services were ended; vel sibi, vel caeteris indumenta faciebant; as reformed Churches abroad doe seeme to confine the Sabbaticall day to the Sabbaticall exercises; as witnesseth Hierome (ad Eustochium, Epist. 27.) and esteeme us little better than Jewes, for our strict sabbatizing: Also her (feasts) were turned into mourning, and her Sabbaths into reproach, for Antiochus Epiphanes had by letters commanded, that they should profane the Sabbaths, and Festivall dayes, 1 Mac. 1.39. &c. Yea, many Israelites profaned the Sabbath, ver. 43. Augustine (de Civitate Dei, 6.11.) usque eò sceleratissimae gentis consuetudo con∣valuit, ut per omnes jâm terras recepta sit, victi victoribus leges dederunt, that is, the custome of that most wicked Nation hath beene so prevalent, that it is now general∣ly received almost by all Nations, the vanquished have given Lawes to the van∣quisher: these words doth S. Austin cite out of Seneca, of the generall observa∣tion of the Jewish Sabbath. Fiftly, Philo (in his booke, de vitâ Mosis) glorieth, that all the Easterne people kept their Sabbath, forgetting that the Chaldaeans did mocke at the Sabbaths of Ierusalem, in the dayes of Ieremie the Prophet, Lam. 1.7. Sixtly, Macrobius (Saturnal. 1.7.) at the end affirmeth, that the Saturnalia were more ancient, than the Cittie of Rome: that Macrobius speaketh not of the weekly sacrifi∣ces, I confesse, but his Authors words may meane more, than he did: Lucius Ac∣cius, in his Poeticall Annalls, thus,

Maxima Pars Graium Saturno, & maximae Athenae Conficiunt sacra,—

that is,

The Greatest part of Greece, yea Athens hight, To Saturne on his day, their incense light.

Cumque diem celebrant, per agros, urbesque fere omnes, Exercent epulis laeti.—

that is,

And when both towne and Country, their holiday doe keepe, They most an end doe feast it, untill they goe to sleepe.

Every Saturday, their Servants might rejoyce with them. He farther relateth from Cicero, Septenarium numerum rerum omnium fere modum esse, that the number of seven is the measure almost of all things. The very vast Ocean observes this num∣ber, the first day of the Moones tining, the Ocean is more full, than usuall, it de∣creaseth somewhat on the second day, the third day leaveth it lesse, and dayly it diminisheth, to the seventh day, the eighth day is like the seventh, the ninth equal∣leth the sixth, the tenth day answereth to the fifth, the eleventh to the fourth, the twelfth to the third, the thirteenth to the second, the fourteenth day is as the first

day. So much for the two first weekes; till the full of the Moone: the third week the Ocean keepes his course, according to the first weeke, and the fourth weeke doth as the second did: and so the weekes and moneths runne round with the Ocean. Seventhly Seneca (Epist. 95. somewhat past the middle) confesseth they did accendere lucernam Sabbatis, light their Tapers on the Sabbath dayes, and faulting them, for so doing; because nor God wants light, nor men take pleasure in the steame, or stench of Lampes, or Candles; confesseth withall, their Religious obser∣vation of the Sabbaths, by the Romans, for the point was, quo modo d•• sint colendi? How God ought to be worshipped? Tibullus, (lib. 1. Eleg. 3. pag. 84.) is firme proofe, that he obserued Saturnes day, as the holy day; whether we read it, as it is, in the body of his workes.

Saturni, aut sacram me tenuisse diem,

that is,

Or that unto Saturnus old, I us'd his holy-day to hold.

Or, whether it be, as Joseph Scaliger the Prince of Critickes, in his Castigations on the place, saith, it is better—Omnia dira

Saturni Sacrame tenuisse die,

that is,

Or that to Saturne, on his day, I us'd to feast, to pray, to play.

Thus much with Gothofredus, and the most learned Cerda, against Rigaltius his needlesse alteration of Tertullian, by which the day of the Sunne, or Sunday, is un∣justly made to be the Gentles day of rest, or Sabbath, which indeed was on their Saturday: and yet, if Rigaltius his reading, be supposed to be the best, it affordeth Testimony; that the Gentiles had some knowledge of the weekely honour, due to God, one day or other; in that they observed a Sabbath* 1.1 which reacheth proofe enough to my maine intention.

I cannot yet end the businesse of the Lords Day, but have divers of mine owne observations to set downe, and come nearer to the purpose: the controversie a∣gainst the Sabbatarians; concerning both the day, and the Recreations then law∣full; hath beene so unanswerably handled, by Bishop White, and other most learned Doctors, that much cannot be added; somewhat shall, in a mixed way; nor will I blot out mine owne observations, though others also have lighted on some of them. First then, I say, the Sabbatarians doe grossely, & infantiliter, childishly expound S. Austin; whilst they would violently hale him to their sides, against all manner of Recreations; and nothing is more common, than S. Augustines authori∣tie produced against any Recreation, on the Lords Day: I professe his authoritie moved me much; till I read him himselfe, and saw him misunderstood, even by great ones, and chiefe among the Sabbatarians.

The first place is on the enarration of the 91. Psalme, on the Preface of the Psalme, Melius est arare (in Sabbato) quam saltare; Tis better to goe to Plow, than dance on the Sabbath Day; but S. Augustine speaketh of the Iewish Sabbath, or Saturnes day, of the first day after the creation, when God is said to rest: Let me adde unto him; To Plow on that Sabbath, the Iewish Sabbath was not amisse in a Christian, but to Dance on the Iewish Sabbath, was an approving of the old first Sabbath, and as it were a renouncing of the Christian Sabbath. See the place who will, and he shall find that S. Augustine spake not of the Lords Day, or Dies solis, Sun∣day, nor of the Christians day of rest, properly; but of the Metaphoricall spirituall Sabbath of the dayly Sabbath, or rest of a good conscience; view his words, In corde est Sabbathum nostrum, multi enim vacant membris, & tumultuantur conscientiâ, Omnis homo malus Sabbatum habere non potest, ipsa tranquillitas, Sabbatum est cordis; our Sabbath is kept in our heart; for many have bodily rest, who are troubled in conscience; an evill man hath no Sabbath; Inward tranquility is the Sabbath of our heart. What is this to the question of the Lords day? His words there are these; Ecce, & hodiernus dies Sabbati est, hune in praesenti tempore, ot•• quodom corporaliter languido, & fluxo, & luxarioso celebrant Iudai, Behold, even this day is

the Sabbath day: The Iewes keepe this day, at this present time, idlely, lazily, and luxuriously, so he: But our question is concerning the Lords Day, the memoriall not of the Creation, but of Christs Resurrection, which S. Augustin doth not name, nor meane, not so much as point at, nor the least way censure, for faire Recre∣ations in this place.

The second place extorted from S. Augustin, is in his Booke, De decem chordis, cap. 3. almost at the beginning, It is in his tenth Tome, and is thus cited by Zepper, Legum Mosaicarum Forenstum, 4.9. Satius est operari, quàm spectaculis interesse, mu∣lieres nere, quâm tota die, impidicè saltare? I answer,

• First, I finde not those words, in that Booke, Satius est operari, quàm spectaculis interesse:
• Secondly, if Augustin hath said so, the beholding of bloody spectacles (which were in viridi observantiâ, in greatest request, and permitted most even by some Chri∣stian Emperours) was sinfull in it selfe, and condemned by many Fathers, and reach∣eth not against faire recreations, post sacra peracta, after Service is ended.
• Thirdly, the words indeede are thus truely translated. It is sayd to thee, that thou spiritually observe the Sabbath, not as the Iewes; who observe the Sabbath, by being carnally idle, applying their mindes, to trifling toyes, and luxurie; a Iew should doe better, to goe about his profit, in his ground, then (inthesauro) in the Exchequer, or perhaps in his Counting-house, to be seditious, and their women, on the Sabbath day (or the women on the Sabbath day) the words will beare it, were better card, and spinne, than impudently to dance, the whole day, in their new Moones: but thou art spiritually to keepe the Sabbath, in hope of future rest; which God hath promised thee, who doth what he can, to obtaine that rest, though it seeme laborious what he doth; yet if he referre it to the faith of the promised rest, he hath not truely the Sabbath, in re, but in spe, not in possession, but in hope: but thou wilt rest, that thou mayst labour, when thou oughtest to labour, that thou mayst rest. So farre he. The like he hath toward the later end of the first Chapter. Observe,
  • First, he speaketh of the Christians spirituall Sabbath, with an eye looking for∣ward, to the eternall promised Sabbath of Sabbaths, as he phrazeth it in his first Chapter.
  • Secondly, he speaketh of the Iewish carnall Sabbath, he speaketh not one word, of the Lords Day, or Sunday, neither doth he fault any recreations of Christians on that day.
  • Thirdly, he telleth not, what a Christian, but what a Iew should doe, not simply, but comparatively, rather be busie, and profitable in his ground; than sedi∣tious; and their women, rather card and spinne, than the whole day in their Festi∣vals, and Feastings to dance immodestly, but what are their new Moones, and so∣lemne Iewes-feasts to us Christians? They shamefully wrong S. Augustin, and wrong the unlearned Readers, who produce this testimonie, to confute seemely recreations, of Christians, on the Lords Day, after the holy Service is ended.
  • Fourthly, let the indifferent judge, whether S. Augustines later passages, in this testimony, doe not rather afford a patrociny for labour, than the former words did condemne fit refreshings.

Lastly, good Reader, when thou readest in the Fathers, or from the Fathers, ought concerning the Sabbath, I pray thee search, and examine, whether they speake of the Iewish Sabbath, or of the Christian Quiet; very seldome doe they call the day of Christian rest properly to be Sabbatum: They doe often say it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dies dominicus, our Lords Day, or Sunday. So much be said to vindicate S. Augustin, from divers too Iewishly addicted, in our dayes against our lawfull Sports.

Secondly, that most learned Prelate, the last Lord Bishop of Ely, citeth Theodoret on Ezechiel the 20. as saying, that no other Nations, but onely the Iewes observed the Sabbath Day. He meant, no Nation kept the Sabbath, to the same end, and with the same strictnesse that Iewes did.

2. Indeede no Nation, but the Iewes onely kept the Sabbath at that time, which Ezechiel speakes of, viz. at their comming out of Aegypt, Ezech. 20.10. &c. yet many Nations did afterwards keepe the Sabbath day.

3. No Nation kept it as a particular Law, and as a signe of a distinct republique; as Israel did, Vt sit signum inter me, & ipsos, to be a signe betweene me and them, saith Theodoret in the very words of the text, ver. 12. yet is he, Totius historiae igna∣rus, blinde in all history, who denieth, that other Nations imitated the Iewes, in observation of a Sabbath; In which regard, the most reverend Prelate, (the Eye of our Tymes; and one, who for all religious learning, may be called, Arca Foederis) In the same page 156. saith, If any Heathen did observe the Iewish Sabbath, they did it not, by the light of naturall reason, but by imitation of Gods people.

But because the living Library, in his Margin, in the same place, quoteth Jo∣sephus, contra Appionem lib. 2. and Clemens Alexandrinus, (stromat. 5.) as denying Ʋrbem ullam Graecorum, sive Barbarorum ex Judaico ritu, âdiei septini cessatione ab ope∣re suo, in suos mores suscepisse. That any city of the Grecians, or Barbarians, did use the fashion of resting from their worke on the seventh day; from the custome of the Iewes; I thus answer them, If they sayd, and meaned, that the Iewish Sabbath, with all its circumstance, and severe strictnesse (which the words, ex Iudaico titu, will well permit) was never received by any Heathen cities, or by the immediat delivery of God, as the Iewes had it; then they are in the right; but particularly Josephus, in the same Booke, against Appion, declareth the cleane contrary, avouching that eve∣ry Nation, Greeke or Barbarous, observed the Sabbath in imitation of the Iewes; and Clemens, Alexandrinus in the same cited booke saith expresly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Septimum diem esse, sacrum non solùm sicut Hebraei, verum etiam Graci: Not onely the Iewes, but the Gentiles also know, that the seventh day, is the holy day, and he proveth it by divers reasons and au∣thorities; but Clemens ibidem, exceedeth, when from Plato his tenth Booke, de Repub. he would prove, that Plato did fore-divine of the Lords day, page 437.

Againe, though that Mundus eruditionis, that world of learning, saith; the Gre∣cians and the Romanes observed for resting dayes, the one, the eight day; and the other, the ninth day, and saith it well enough, to oppose the simple Sabbatarians, who horribly incline to Iudaisme of late, and will not remember, that the Iewes, shall be turned to be Christians, but that the Christians should be converted Pro∣selytes of the Iewes, was never foretold nor expected; yet the most learned Lord Bishops words, if they be rightly printed, must be interpreted of some of the Romanes, and some of the Grecians; and not of the greater part: Or secondly, of the extraordinary dayes of rest, and not of the ordinary, and continued weekely Sabbath. Plutarch in the later end of Theseus life, saith indeed, the Athenians did make the solemnest, and chiefest sacrifices unto Theseus, on the eight of October: and doe further honor him, every eight day of every moneth; but first, this was Athens alone: Secondly, this honoring of Theseus, on the eight day, hindered not their other observations of the seventh day, which they constantly, also kept, as I have demonstated.

Thirdly, in the same place of Plutarch, it is sayd, they worshipped Neptune, or did sacrifice to him on the eight day of every moneth, because the number of eight is the first Cube, made of the even number, and the double of the first squared, which reasons are ridiculous.

Lastly, as we have holy dayes, besides our Lords Day: so had they multitudes of extraordinary Festivals, which were not properly, such dayes, of sacred rest, as the Iewes observed: Romish Pestivalls, on the Ides of their moneths: See at large set downe by Alexander ab Alexandro (Genialium dierum, 3.18.) singulis Idibus, saith he) ibidem, which Ides jumpe not exactly, with every eight day: a Gracis, singuli•• Calendis dii vener antur. The gods are worshipped by the Grecians, every Calends. Macrobius in the like place, maketh not the ninth day a generall rest; Indeed, saith he, Nundina est Romanorum Dea, a nono die nusceritium nuncupata: qui lustric•••• dici∣tur

quo die infantes lustrantur, & nomen accipiunt. Sed is maribus nonus: Octavus est faeminis; Nundina is a goddesse of the Romanes, so called from the ninth day that infants were borne, which day was called Lustricus, because on it children were purged, and first named; but in men children it was the ninth day, in women chil∣dren the eight day; it may now be used for the Christning day, Idem Macrob. 1.11. Nonis Iuliis diem festūm esse ancillarum, vulgò notum est; it is commonly knowne, that the Nones of Iuly is maides holiday: Dio Cassius placing the weekely Sabbath among the speciall observances of that Nation, doth not say, that no other Nations kept their Sabbath day, but rather pointeth at this, the Sabbaths were given more especially to the Iewes; that they were the first Nation that kept the Sabbaths, and generally and strictly observed them.

Secondly, the Sabbatarians, unto their forced expositions, invent lyes that they may further their seeming devotions; but God needs not mans lye to uphold his truth. Who but the Father of lyes suggested those horrid untruths, which are pub∣lished concerning the evills that befell upon Glastonbury, for prophaning the Sab∣bath, which the Inhabitants thereof, and we the neighbours doe know to be false, almost in every point.

Thirdly, is it not knowne generally, how dangerously many fell into Iudaisme, and turned Traskites, the most ignorant of all Hereticks? and would bury in the Dunghill, chines of porke or puddings, or any swines flesh, which their neigh∣boures courteously bestowed upon them; they further bragged, they would know the saved from the damned by their lookes, the Lords day they regarded not, and were as obstinate as the Iewes, laughing at imprisonment, and punishment, as a good poore man complained of his wife to me; and was it not time, that the su∣preme Magistrate should looke to them? If we consider the Scripture of the new Testament, which must first be heard, we shall finde that Christ doth not diminish, but rather augment the weight, force, and power of divers other commandements, concerning Murther, see the strictnesse, Matth. 5.21. &c. and concerning Adultery, Matth. 5.28. &c. and Matth. 5.24. are choyce Rules for swearing; and for other matters in that Chapter; but he no where commanded a more rigorous keeping of the Sabbath: Indeed he sayd, Matth. 24.20. Pray, that your flight be not on the Sab∣bath; this evinceth not, that he intended a stricter observation of the Sabbath, than the Iewes admitted; but sensu primo, his well-wishings were, that they might meete in their flight, (which was to be both sudden, and remote, even out of Judea with no impediment) either from their opinion of the Sabbath, who (then) thought, they might not travell on that day, above two miles; which they accounted a Sab∣baths dayes journey, Act. 1.12. or from any other Crosses whatsoever; and that Christ meaned not, in that place, to improve the strict Religion of the Sabbath, fairely resulteth from the other words, in the first place; Pray that your flight be not in the Winter, that is, cold, wet, stormy weather, or short dayes; nor on the Sabbath, when ye are unprovided to fly, by reason of your full bellies, and store of cloathes, or your over-strict opinion; for in these Cases, many more will dye, than if the flight were at other times. Marke 13.18. He wholly leaveth out the mentioning of the Sabbath; and onely sayth, Pray ye, that your flight be not in the Winter: when he mentioneth an impediment from the Sabbath; himselfe meaneth not, that it is unlawfull, to fly farther than two miles, to save ones life; but argueth from their opinion, at (that) time: but in all other places of Scripture, where he speaketh of the Sabbath, though the Mosaicall Law was then of force, and the Sabbath strictly to be observed; he inveieth against the Iewish rigour, and reduceth it to an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: our Church of England runneth the same way, and is not Iewishly zealous. In a booke of Canons, Printed 1571, by Iohn Day, pag. 15. It is said, Every Sunday and holiday; the Parsons, Vicars, and Curates shall come to Church, so timely, and conveniently, in due season; that the Parishioners, having done their businesses, may come together, &c. Lo, a permittance of doing worldly businesse, before they come to Church; and obiter, pag. 13. on other times, the Parsons are to use their

Bowes, and shafts onely: more to the former point; in the advertisement made upon Queene Elizabeths command, 1584. among the Articles for administration of Sa∣craments, it is sayd; in all Faires and common Markets falling upon Sundayes, there shall be no shewing of wares, before the service be done. Loe, here also is no disallowing of shewing wares, after service is done; but rather an involved indul∣gence, and permittance. Besides, Christ defended his Disciples, for plucking, and eating some eares of corne, which the Pharisees condemned, Matth. 12.1. but Christ proved the lawfulnesse thereof, by Davids eating the shew-bread, in an ex∣igent, which otherwise was unlawfull, ver. 3.4. Secondly, by the Priests, who pro∣phane the Sabbath, and yet are blamelesse, ver. 5. by reason that Christ was grea∣ter, than the Temple, and Lord even of the Sabhath day; which Lord accepteth more of mercy, than of Sacrifices, ver. 6.7.8. and not fearing their accusation, hee both miraculously healed the mans withered hand, on the Sabbath day; and since every one of them, who should have a sheepe fallen into a pit, on the Sabbath day, would lay hold of it, and lift it out; how much better is a man, than a sheepe? wherefore saith Christ, it is lawfull to doe well, on the Sabbath day, ver. 11.12. S. Marke 2.27. addeth remarkeably, The Sabbath was made for man, and not man for the Sabbath: and S. Luke speaking of the same Story, sayth, Christ propounded to them, this quicke question; Is it lawfull on the Sabbath day, to doe good or to doe evill, Luke 6.9. apparently implying, that not to doe a good worke on the Sabbath day, was to doe evill. Againe, when the Ruler of the Synagogue answered with indignation, be∣cause Christ healed one, on the Sabbath day, Christ called him hypocrite, Luke 13.25. confuting him, by his owne, and their generall practise; Doth not each one of you on the Sabbath, loose his Oxe, or his Asse from the Stall, and lead him away to wate∣ring? Observe first, nor Oxe, nor Asse can take much hurt, if they be not wrought, though they drinke not, from Sun-rising. to Sun-set; yet for covetousnesse, or for pitty, they did loose them: Secondly, they might have loosed them, though them∣selves had not led them away, to the watering places; for Nature teacheth beasts to know their drinking places; but they would (lead) them away thither, which they needed not; and being done for lucre, was certainely a breach of the Sabbath. And Iohn 7.22. The Iewes did on the Sabbath day, circumcise a man, about which they used many Ceremonies, of preparation, of abscission, of washing, of stopping the blood, and applying of salves to heale the would; though it were but one lit∣tle part, to be wounded, and made whole; and are ye angry with me, saith Christ, because I have made a man every whit whole on the Sabbath day? Every member of his body; and I doubt not also, but he healed the ulcers of every ones (soule) whose (bodily) parts he healed. In 1 Cor. 16.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is well translated, On the first day of the weeke; on the Sabbath day, Christ did not take up already made, but newly made clay, and healed the blinde, Joh. 9.14. so that, not onely the mayne worke of healing, or doing good; but all necessary, or convenient helpes, condu∣cing thereto may be used, on the Sabbath day, without prophanation thereof; for Christ anointed his eyes, and sent him to the Poole Siloam, and there he washed. Againe, it is said, Matth. 28.1. In the end of the Sabbath, as it began to dawne, to∣ward the first day of the weeke, and Marke 16.1. When the Sabbath was passed; the words are most observeable, and may involve within themselves; not onely, that the Sabbath of that weeke, was at an end, and passed; which was true, and no man questioneth; but even this deeper sense; when Christ's rest in the grave had sup∣plied, and substantiated the Typicall Sabbath, adumbrating his rest; for the Sabbaths were shadowes of things to come, but the body was Christ, Col. 2.17. and his Resurrection from the dead, on the beginning of the first day, in the week, had given life to an holy rest on the Lords day; then ended, and passed, not onely the Sabbath of that weeke; but all, and every Sabbath for ever, of the Mosaicall Law was abolished: Men were no more obliged to them; when Christ arose, the Sab∣baths lay downe, and began to taste of their eternall periods: as it was sinne, not to have observed the legall Sabbaths before; so after Christs Resurrection; it had

beene a greater sin, to observe it: the Ceremoniall Law was languishing all Christs life; was dead, at Christs death, in most things; but after his Resurrection, and the promulgation of the Gospell was deadly. The next Sabbath day of the Iewish Church, not after Christs death immediatly; yet after the Lords day was consecrated, by Christs Resurrection; was the first Sabbath, that was needlessely kept, and continued: and now the Apostle, in the same place to the Colossians, is bold to inferre, that no man should judge them, in respect of an holy day, or New∣moones, or of the Sabbath dayes, ver. 16. And if any had judged of them amisse, they neede not to esteeme it: and in all the Apostolicall Writings, is no incite∣ment to observe the Sabbaths any longer, but the Lords day; which Christ him∣selfe chalked out unto us, by his oftner appearing on that day, than on the Iewish Sabbaths: yea, but S. Paul, Rom. 9.29. called God the Lord of Sabbath; it should be read Sabaoth, and the Apostle quoteth it, from Esay 1.9. Where it is Iehovah Tsebaoth, in the Originall; in the Greeke, as it is in S. Paul; in the Latine, Domi∣nus exercituum; and Iehovah exercituum, in our English, The Lord of hostes, and so should be read, in Rom 9.29. for the same words truely transtated, Iam. 5.4. The Lord of Sabaoth, or the Lord of Hosts; yea but, Act. 13.14. the Apostle went into the Synagogue, on the Sabbath day and preached? and S. Panl, Act. 17.2. reasoned with them, three Sabbath dayes? And againe, Act. 14, 4. He reasoned in the Synagogue every Sabbath day? I answer, the Apostles relapsed not to Iudaisme, but laboured to convert the Iewes to Christianitie, and reasoned, out of the Scriptures, to con∣vert both Iewes and Gentiles unto Christ. Secondly, no (place) is excepted, but one may (any where) endeavour the salvation of soules; and what place is fitter, than the Church? or, where are men better prepared to receive instruction, than there? Paul kept not the Iewes Sabbath. These were my thoughts, when I read our last, and best English Translation; but when I consulted with the Originall, Greeke Text, Luke 18.12. I was more confirmed in mine opinion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, I fast twice in the weeke; there cannot be two fasts in one Sabbath, but in a weeke, they might fast twice or more; and therefore Sabbatum, is there taken for a weeke.* 1.2 Know then, the Hebrew Schabbath, and Schabbathon, have produced, with a milder pronunciation, the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. so used every where, both in the Translation of the 70. and in the new Testament; thence issued the La∣tine Sabbatum, and never Sabbathum, and doth sometime signifie a Weeke, accor∣ding to the Hebrew Idiotisme; and sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is used for one Sabbath, Matth. 12.1. and this Sabbatum is properly called the Sabbath of dayes. But other∣where, there is mention, of the (day) of the Sabbath, Luke 13.16. and Luk. 14.4. yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are all one, Luke 13.14. The Sabbath day is the primary expression from the fourth Commandement; or the same day was the Sab∣bath, Luk, 5.9. Much more may be sayd of the Sabbath, viz. as that the Primitive Church, and holy Fathers, did seldome, or never call the Lords day, the Sabbath day; and I could wish, we would follow their example. S. Augustin (ad Ianuarium) saith thus; in one place, men receive the Sacrament, on the Sabbath, and on the Lords day; in another place, they take it onely, on the Lords day: Behold a maine difference betweene the Sabbath and the Lords day; the Sabbath was not the Lords day; nor the Lords day the Sabbath; but they were two distinct names, and things. Likewise, though (Morale) naturall poynts out onely (a) set day, for the service of God; yet Morale disciplinae guideth us to doe, as God our Teacher did prescribe, that is, on the seventh day to worship him, rather than on any other day, though the Jewish Sabbath expired, at Christs death, yet one day in the weeke was the Lords. But I hasten to the words, Matt. 28.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is translated by most learned men; In the end of the Sabbath, as it be∣ganne to dawne, towards the first day of the weeke; but the interlineary hath it ex∣cellently, and properly, Vespere autèm Sabbatorum, in the Plurall, Lucescenti in unam Sabbatorum; and this agreeth with my Interpretation; that not onely that Hebdomal Sabbath was passed over, but all the Iewish Sabbaths were now ended, and passed;

none ever more needing to observe them; when one of the Christian Sabbaths (as, in a good sense, they may be called) or Holy-dayes began to dawne; which in o∣ther places is called the Lords day, (Drusius on that place) saith, that a late In∣terpreter hath turned it, extremo Sabbato, or extremo Sabbatorum, as Illyricus hath it, that is, as I conceive, the last Iewish Sabbath, that ever was; though perhaps they understood it not so In Marke 16.1. it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not onely peractâ die Sabati; but peracto Sabbato; or, cùm peractum Sabbatum transiret, sayth the Inter∣lineary. The end of one kinde of Sabbath was the beginning of another; or rather, the beginning of the Lords day, was the consummate end of all other Sabbaths: If the publishing, the abrogation of the Mosaicall Sabbath, was not intended by the Holy-ghost, by those words; I am much deceived; and yet herein I submit my selfe to my Superiours. It might have beene sayd, and would in all likelihood; if it had beene spoken onely of the weekely Sabbath, viz. In the end of the Sabbath, or, of the, or that Sabbath day; but, in the end of the Sabbath, cannot but have refe∣rence, as the case stood, to the expiration of the Moisaicall Sabbaths; the Latine Translations have it, Vespere Sabbathi: observe the naturall day, in the Iewish ac∣count, began at the Vespers; The (Evening) and the morning were the first day, Gen. 1.5. and the Paschall day was both to begin at Even, Exod. 12.18. and the Sabbath day among the rest, began at Eventide; for it is said, from Even to Even, you shall ce∣lebrate your Sabbath's, Levit. 23.32. And that was the reason, why the Jewes be∣sought Pilate to have the legges of the Crucifyed broken, and that they might bee taken away, that the bodies might not remaine, on the Crosse, on the Sabbath day, Ioh. 19.31. Which it must have done, if they had not taken them downe, before the beginning of their Sabbath, by the Vespers: observe further, though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be truely, and literally interpreted, and is by some in un••m Sabbatorum; which accordeth with, Gen. 1.5. Where it is sayd, & fuit Vespera, & fuit Mane, Dies unus, as it is in the interlineary; yet I thinke, it may be better in∣terpreted, the first day, for indeed it was the first day of the world; and the evening and the morning made the first day, saith our last and best Translation (unum and primum often concurre in one, and adhere together) Vatablus agreeth, ex Vesperâ, & Mane completus fuit Primus Dies; or, as others have it, fuit Vespera, & fuit Mane diei pri∣mae; for instead of the word (first) the Hebrew usurpe the word (one,) Cardinalem numerum pro ordinali, the principall for the initiall; the chiefe, for the first, in num∣ber, or order; as if he had sayd, the (first day) was passed, so farre Vatablus: If therefore you reade it, according to the letter, in the end of the Sabbath's, as it began to dawne: in the first of the Sabbaths, (then you have the end of the Jewish Sab∣bath, and the beginning of the Christian Sabbath) the last of the old Sabbath's, and the first of the New Sabbath's, the Christian Sabbath beginning in the Mor∣ning, the Jewish, at the Evening: observe in the third place, that as every other Jewish Sabbath had one Vesper, and but one: so, this last Sabbath that ever ought to be among them, had two Vespers, the first of them ordinary, and usuall, to make up a naturall day; their Sabbath day beginning with one Vesper, the other subsequent Vesper was ordeined, to bury their last Sabbath, that ever the Jewes should have; their Sabbath was begun with darkenesse, and ended with darkenesse, our Christian Sabbath began with the dawning of the day, and with light; and cannot have two Vespers, their latter Vespers being but halfe of a Naturall day without light, and ending in darkenesse: as their Law it selfe was obscure, and tran∣sitory, fuller of pleights, and vayles than the Gospell: the Scripture being cleared that not the Mosaicall Sabbath, with its strictnesse, and rigour, is now in force; but the Lords Day in remembrance of Christs Resurrection: what then was the Church to doe, but to abolish Judaisme, punish Traskisme, and animate the godly in good courses?

Notes

• * 1.1

  The returne to this Point, after the ensu∣ing digressions, you shall finde below, Para∣graph the 9. Chap. 9
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉