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

CH••P. IX. The Contents of the ninth Chapter.

1. Non-admittance of strangers to the Passeover: divers sorts of servants, and strangers: servants of the seed of Israel, their estates, and priviledges: servants of forraine Nations; their hard condition: hired servants; and their differences from others: the hired servant might not he forced to be circumcised.

2. Maimonides falsely opineth, that the seed of Abraham were onely to be circum∣cised.

3. There were three sorts of strangers in Israel: two sorts of Aliens: Adam's sixe Pre∣ceps to all the world: Noahs additionall inhibition: the Law of Moses is a branch of the Law of Nature: Bishop Andrewes commended; and excellent passages of his Worke, tran∣scribed: The Romane Lawes borrowed from the Iewes, in Tertullian's judgement; The twelve Tables, and their supposed perfection: their imperfection, in precept: The fragments onely remaine of them: some semblance betweene the foure first Commandements of the first Table in Gods Law, and betweene the Romane Lawes: Rigalitius rejected: Gothofredus preferred: Comparisons beeweene the Gentiles keeping the Saturday; and Christians, the Sunday: Saturday was the Sabboth of the Romanes; kept with joy, and feasting, as our Lords day: A large Treatise concerning the Lords day: the Christians pray towards the East;

the Reasons thereof: The holy Communion Table justly placed at the East end of the Chan∣cell, ignorant, and irreligious Censurers taxed; and objections answered: the promiscuous use of the words, Altar, and the Lords Table: The Commandements of the second Table of Moses followed by the Papyrian Law, and twelve Romane Tables; except the tenth Com∣mandement onely: a forraigner unfixed might not eate of the Passeover: a sojourner, or stran∣ger, whose males were circumcised, might eate thereof, and so might their sons: onely Cir∣cumcised ones might eate the Passeover: all others were forbidden: women were held as cir∣cumcised in the circumcision of the Iewish males.

PARAGRAPH. 1.

ANother Paschatizing Ceremony of durabilitie, which is the sixt, was, the non-admittance of strangers; or the admittance of the Iewish Church onely: the expresse Lawes concerning this point are some inhi∣bitory, some mandatory. The negative precepts are; first of all, Exod. 12.43. This is the Ordinance of the Passeover, there shall no stranger eate thereof: Second∣ly, ver. 45. A forraigner shall not eate thereof; an hired servant shall not eate thereof. The preceps affirmative are these; Exod 12.44. Every man servant that is bought for money, when thou hast circumcised him, then shall be eate thereof: and ver. 48. When a stranger shall sojourne with the, and will keepe the Passeover to the Lord, let all his males be circum∣cised; and then let him come neare, and keepe it, and he shall be as one borne in the Land—One Law shall be to him that is home-borne, and unto the stranger that sojourneth among you, ver. 49. The same, in effect, is repeated, to shew it is a lasting Rite of the passe∣over, Num. 9.14. If we deepely consider the occurrent, and emergent particulari∣ties, comprised in the affirmative, and negative precepts; I dare say, we cannot open, nor understand the businsse, as it ought to be understood; unlesse we take no∣tice, both of the divers sorts of servants, and divers sorts of strangers, in the Iewish Law. Servants were thus to be distinguished; first, such as were of the seede of Ia∣cob: secondly, servants of other Nations. The first kinde of servants were in a farre better estate, than the latter, and had divers priviledges above other servants: a powerfull man might take some true, or supposed offenders, for bondmen; other∣wise, the brethren of Joseph had needlesse, and false suppositions, in their heads; for they feared, lest they should be taken for bondmen, Gen. 43.18. Any man might make himselfe a bondman, We will be my Lords bondmen, Gen. 44.9. If a Iew did sell himselfe to a stranger, or sojourner; he himselfe, if he grew able, or any of his kindred might redeeme him; if not, he was to be, as a yearely-hired servant, he shall not be ruled with rigour; he, and his children shall goe out, in the yeare of Iubilee: the reasons of these priviledges followeth, Levit. 25.55. For unto me, saith God, the children of Israel are servants, they are my servants; as if he had said, the Israelites in∣deed were Pharoahs bondmen, Exod. 6.21. Thou wast a bondman, Deut. 15.15. But I have redeemed you, out of the house of bondmen, from the hand of Pharoah, Deut. 7.8. there∣fore they shall be no longer bondmen. Gods service is perfect freedome; and now, (saith God) Exod. 4.22. Israel is my Sonne, even my first borne; let my Sonne goe, that hee may serve me, ver. 23. If a Iew did sell himselfe to any of his brethren, the Iewes; hee was not to be compelled to serve as a bond servant, Levit. 25.39. Hee shall be with thee (not onely as an hired servant, but) as a sojourner, he shall be with thee, ver. 40. which was higher in Priviledge, then the servant-Iew, which was sold to a stranger: and no doubt, they used their brethren-servants the Iewes, better that they did servants of other Nations; or than Masters of other Nations did use their servants. The Iewes; even to this day, the hard-hearted Iewes are more com∣passionate on distressed Iewes, than Christians are on Christians. As concerning the servants of forraigne Nations, they were of foure sorts.

• 1. Bondmen, or bought-servants.
• 2. Bondmens children.
• 3. Captives.
• 4. Hired servants.

The three former were almost, of one condition.

• 1. They might be used with ri∣gour; they were kept hard at worke, most times, in the more uncomfortable pla∣ces, of their houses, or out-houses; many, in one house; God redeemed you out of the

• house of bondmen, Deut. 7.8. which, for extremity of hard usage, is called the iron furnace, Deut. 4.20. Salomon saith of himselfe, Eccles. 2.7. I got me servants, and may∣dens; & had sons of mine house, &c. that is, children of my bond-men and bond-women; in a sort distinguishing them from sonnes of the bed; or rather from the children of free-women.
• 2. They were not to be dismissed, at the yeare of Iubilee, Levit. 25 44. &c. Thy bondmen, and thy bond-maydes shall be of the Heathen, that are round a∣bout thee; and of the childrdn of sojourning strangers begot in your Land; ye shall take them as an inheritance, for your children after you, to inherite for a possession: they shall be your bondmen for ever: Such were the Gibeonites. Josh. 9.23. Yee are cursed, and there shall none of you be freed from being bondmen: yet none will deny,

but Captives, and other bondmen might be sold, and redeemed; if so it pleased the owners, and Masters of them. Aristotle (Ethic. 5.) Servus est Possessio Domini; a servant is the Masters pos∣session; vobis erunt in possessionem, they shall be to you for a possession; as it is accor∣ding to the Hebrew, in the place of Leviticus last cited: and servants were recko∣ned among Salomons possessions, as is in Eccles. 2.7. Now upon valuable conside∣rations, such possessions might be sold; yea, he might (if so it pleased him) manu∣mize any of his servants; and was not hindered, from giving freely freedome, and li∣bertie to either male, or female, if he would be so gracious unto them: the words are rather Permissive, then Coactive, that is, thou mayst keepe him for ever, for thy vassall, if thou wilt, him, and his; but it is left to thy choyce, to make him a free∣man, if thou pleasest, him or his: The last sort of servants; were the hired servants; and they were hired as they are with us, by the day, or by the yeare: these were in a better estate than bondmen; God had a more especiall care of them; the impove∣rished Iew was to be, as an hired servant, Levit. 19.13. The wages of him that is hired, shall not abide with thee all night, untill the morning. You may understand this of the day-labourer. Thou shalt not oppresse an hired servant that is poore, and needy, brother, or stranger; at his day, thou shalt give him his hire; neither shall the Sunne goe downe upon it, for he is poore, Deut. 24.14. &c. This you may understand of the Covenant servant, hired a yeare; who was to be payd quarterly, or yearely, as was conditioned: Tob. 4.14. Let not the wages of any man which hath wrought for thee, tarry with thee, but give it him out of hand; the hired servants had bread enough, and to spare, Luk. 15.17. Bread, that is all things sufficient, and competent; in which regard, the Prodigall sonne resolved within himselfe, to bespeake his father thus; Make me as one of thy hired servants, ver. 19. The faithfull and wise Steward, Ruler of the houshold, was to give them their portion of meate, in due season, Luke 12.42. and blessed hee was for doing so, ver. 43. hee was not to beate the Men-servants, and Maydens, ver. 45. the Steward was to call the Labourers to give them their hire; even, in the Evening of the same day, Matth. 20.8. and among hired servants, some had more favour, than others, ver. 14. One difference more there was, betweene the hired ser∣vants, and the bondmen: Bondmens children or Captives: the hired servants might not be compelled, or inforced, to be circumcised. Maymoinides sayth, if a Iew bought a man-servant of the Heathen, he might retaine his servant, a whole yeare, though he were uncircumcised then if he would not be circumcised he must sell him again to his Heathen-Master; but if the servant, whilst he was with the Heathen con∣ditioned, and articled with the Iew; that he should not force him to be circumcised; then the Master might keep his new servant still, in the uncricumcision; but if the ser∣vant bought with money, had these priviledges, the hired servant was much more free; Religion in people of full yeares, and discretion, and of a degree approaching to liberty, was not to be inforced; but their soules were left free, and they were to have it by election, and choyce, without violence, or coaction. But the Iewish glosse of Maymonides, in my opinion, corrupteth the Text; sure I am, God sayd to Abraham, Gen. 17.13. Hee that is borne in thine house, and he that is bought with thy money, must needs be circumcised 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Himmol, Immol, Circumcidedo, circumcidentur, ver. 12. Why the children of Abraham should preferre the Cove∣nant, betweene Master and Man, before the Covenant betweene God and Abraham, I

see no reason: As sure it is, Abraham circumcised Ishmael, and all his servants, as God commanded, ver. 23.: Wherefore, not onely they, that were bought with mo∣ney, and the Captives (whose condition was all one) were to be circumcised; but Omnis servus, dominatus; every sonne of the bondman, or of the Captives, all their children, and childrens children, that were Masculine, were to be circumcised, and were circumcised, Gen. 17.12. these Vernae or Vernaculi, houshould slaves, common∣ly with us called Villaines; whose tenure is said to be in villenage, had no wrong to be circumcised, on the eight day: for if Abraham did circumcise his owne chil∣dren; should he spare his bond children? If he circumcised himselfe, should his servants escape? If he were content, should they complaine? The children were young, and it was a deed of charitie, to bring them within the Covenant; the men were of age sufficient; and it was honour to them, to be of the family of Abraham, and to have the seale of God: All were to be circumcised, except the hired servant, whom they used for their need; but had little, or no proprietie in him, or to his person, but rather to his labour.

PAR. 2.

MAymonides againe is awry, and wringeth blood from the Text, whilst hee voucheth, that Circumcision was appointed to Abraham, and his seed onely; Thou and thy seed after thee, Gen. 17.9. The seed of Ishmael was not bound, sayth he, but in Isaac shall thy seed be called, Gen. 21.12. Esau also, sayth hee, was excepted from Circumcision; for Isaac sayd to Jacob, Gen. 28.4. God give thee the blessing of Abraham, even to thee, and thy seed with thee: but the Iewish Doctor did forget, that Abraham circumcised Ishmael, and that the succeeding seed of Ishmael were circum∣cised; he forgot also, that Abraham did circumcise all bought with his money, Gen. 17.23. and yet the Iew dares not say, all they were of the seed of Abraham: He forgot thirdly, that Abraham circumcised all; all the men in the house, borne in the house, ver. 29. Were those home-borne slaves of the seed of Abraham? Fourthly, he forgot, that Esau was cicumcised; concluding Isaac to be a breaker of Gods Law, by omitting his young sonne Esau his Circumcision. Epiphanius, de mensur â, & ponderibus, about the middle of the booke (as I proved in my Sermon, at the re-admission of a relapsed Christian, into our Church from Turcisme, and is entitu∣led, A returne from Argier) Epiphanius, I say, acknowledgeth Esaus Circumcision and sayth, the Iewes themselves doe father the invention of that Attractory instrument, whereby circumcision was made, in effect, uncircumcision, upon the wicked Esau, and his first practise on himself. Lastly, the Iewish Rabbi forgot that the Esauites, or: Edomites were circumcised, and therein imitated their father. As for the places of Scripture tortured by Maymonides; this may be sayd of them, concerning that place, Thou and thy seed; I say no Iew shall ever be able to prove them spoken, Quoad exter∣nas omnes ceremonias, exclusive, & absolutè for many Proselytes came into the Iewish Church, and were circumcised: Secondly, if you take the word naturally, for the seed, and generation, which flowed from Abraham, Ishmael was of the seed, and Ishmael was circumcised; and the Iew should prove, which hee cannot, that no Ishmaelite was circumcised. The next objection is; in Isaac shall thy seed be called, that is, called to be more blessed, more holy, more preferred, more prosperous in this world, more beneficiall to others, for the world to come; from Isaac, and his seed shall Christ come; yet Christ came of Ruth the Moabitesse, who was of the seed of Lot; I know not that ever he came from any Ishmaelite; the Apostle, Gal. 3.16. interprets thus; he sayth not, unto seeds as of many, but as of one; and to thy seed, which is Christ. Lastly, Isaac sayd to Iacch (as in the Jewes objection) God give thee the blessing of Abraham, to thee, and thy seed with thee? I answer, Gal. 3.14. S. Paul applieth the Blessing of Abraham Thus; That the blessing of Abraham might come on the Gentles through Jesus Christ; and so it did; for Christ came not from Esau, but Iacob: Secondly, the blessing of Abraham was, the promise that he should be the heyre of the world, Rom. 4.13. This indeed befell not Ishmael, or Esau; but

Isaac, and Iacob, and their seede, yea the Apostle saith expressely, Rom. 4.9.10.11. Blessednesse came not upon the circumcision onely, but upon the uncircumcision also. So much for answere to Maymonides his crotchet; whereof, the one part may satisfie any Iew; and the other part any Christian.

PAR. 3.

I Must now proceede to distinguish of strangers also; for strangers, in the begin∣ning of this point seeme to be; both rejected from the Passeover; and admitted to the Passeover; which some reconcile thus. In civill things was one Law both for Jewes, and strangers; but say I, these were matters of Religion; and so we have but slippery footing: secondly, Exod. 12.48. concerning not a civill businesse, but about taking of the Passeover it selfe; it is sayd, One Law shall be to him that is home-borne, and unto the stranger that sojourneth among you. Wherefore, I hold it best, to fetch the beginning of mine answere a farre off, that it may be more fit: there were three sorts of strangers, in the Iewish government;

• 1. the meere Alien.
• 2. then 1.1 Forraigner.
• 3. the Sojournour, or the Profeselyte.

The meere Alien was also of two sorts: first, such an one, who would make no manner of profession of holi∣nesse; no conformitie, either with the Jew or other holy Patriarkes doctrine, be∣fore the dayes of Abraham: and such the Jewes might not converse withall; but slew them every one, as unworthy to breath, or live, so soone as he was descryed, or knowne. The second sort of meere Aliens, were such as acknowledged the Law of Nature; and kept the tradition of Adam, and Noah; and lived in a faire way of Religion, though discrepant from the Jew.

The Jewes say, Adam gave these sixe Precepts to be kept for ever.

• 1. The first against Idolatry, against the adoring of Sunne, Moone, and Starres; and against Images; To this the two first Commandements may bee reduced.
• 2. The second was, against the blaspheming of the Name of God; our third Commandement con∣teineth this; for if we may not take the name of God in vaine; much lesse may wee blaspheme the Name of God; and the blasphemer of the Name of the Lord, was stoned, Levit. 24.11.14.
• 3. The third Precept, say the Jewes, of Adam was a∣gainst blood-shedding: it may be this was given, upon the murther of Abel; if sooner, Cain had the greater sinne: to this accordeth our sixth Commandement, Thou shalt doe no murther.
• 4. The fourth Precept of Adam was opposed to unjust, carnall copulations; our seventh Commandement is correspondent to this.
• 5. The fifth traditionaty mandate of Adam was against stealing; and to that our eighth Commandement answereth exactly.
• 6. The last supposed Precept of Adam, was a charge to punish male-factors.

But what needes this Precept, say I, when the breach of any Commandement, had intentionally the punishment annexed to it, to be inflicted on the malefactor? Noah gave a seventh Commandement, say the Jewes, and it was this, not to eate the blood. It is true that God commanded Noah, Gen. 9.4. Flesh with the life thereof which is the blood thereof shall ye not eate; but every precept which was given to a Patriarch, was not commanded by the Patri∣arch to others; much lesse to all others, for to be observed for ever: if the heathen should not yeeld to observe all these Lawes, the Iewes did interdict them; yea, flew them out-right, as hated Atheists, and professed enemies of God; the murther of whom was a pleasing sacrifice of God Almighty. If the heathen were content to make a profession to these points of Religion, though they kept a loofe off, from the other parts of the Iewish Credo; yet they dwelt among the Iewes, and sojour∣ned in their land; and were the Aliens, or meere strangers, who were not yet ad∣mitted to the Iewes Passeover: I have made the best of these Iewish subtile spe∣culations: but in truth the Law of Moses is but a branch of the Law of Nature; and both Gentiles and Iewes had all the Law of Nature, written in their hearts, though some more plainely, others more obscurely.

PAR. 4.

THe Author of that excellent worke, whosoever he was, called a Patterne of Catechisticall Doctrine, Pag. 122. &c. sheweth, first, that the Iewes had the effect of every Commandement in them, before the Law, as

• 1. Gen. 35.2. Put away the strange gods.
• 2. Gen. 31.34. Idolls; Gen. 35.5. Earerings.
• 3. Gen. 25.3. Sweare by the Lord God of Heaven.
• 4. Gen. 2.3. And Exod. 16.23. Rest of the Sabbath.
• 5. Gen. 27 41. Dayes of mourning for my Father.
• 6. Gen. 4.9. Cain hideth his killing of Abel.
• 7. Gen. 38.24. The whore Thamar to be burnt, and 34.3.
• 8. Gen. 44.7. God forbid we should steale.
• 9. Gen. 38.20. Iudah kept promise, not lying, or deceiving by untruth's.
• 10. Gen. 12.17. and 20.3. It was sin to looke on a woman, with lust after her. Vide (si libet) plura hâc de Re, apud Nicolaum Hemmingium, in libro de lege Naturae. Secondly, not onely the Iewes, but the Gentiles also had the same law by Nature in their hearts; though some of the Commandements, more manifestly, than other some,
  • Manifestly sixe, namely, the 3.5.6.7.8.9.
  • Somewhat obscurely, foure, as 1.2.4.10.

For the most manifest Commandements; the third was a Law of the Aegyptians, as Diodorus Siculus faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sweare not, nisi morieris, lest thou dye; let me adde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He who sweareth, and nameth, Eccles. 23.11. for Reve∣rence to the Name of God; this word [God] is not in the Greeke, but wholly for∣borne; nor in Hentenius, and Santandreanus; though the Bishops Bible, and our late Translation have expressed it, according to the sense, without difference of Character; and though the precedent verse doth necessarily cause it to be under∣stood of God. Drusius on the place thus; the Iewes doe so scrupulously, if not superstitiously observe the precept, that they doe not write in their letters, the name of Elohim, which name yet is communicated to the Creatures; but the proper Name of God, they called Iehovah, which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the word of foure Letters; they are so farre from naming; that they know not this day, how it is to be read, or pronounced. Furthermore, it is very likely, that the Heathen imi∣tated the Iewes; for the Religious among them did forbeare to speclalize, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but contented themselves with the reserved sense and understanding, saying onely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so Suidas. The fifth, Homer saith of one, that had a misfortune, it was Quia parentes non honoravit, because he honoured not his Parents: the fixt is a Rule even in Nature, Homicîda, quod fecit, expectet, let the murtherer expect murther: the se∣venth Stephanas, out of Nicostratus, Fuge nomen moechi, si mortem fugies; avoyd A∣dultery, as thou wouldst death: the eighth Demosthenes against Timocrates, repea∣teth it as Solons Law, in the very words; Thou shalt not steale. The ninth in the twelve tables, Tarpeio saxo dejieatur, cast him downe from a high rocke, who gi∣veth false testimony. For those they had somewhat obscurely. For the first, Py∣thagoras sayd; if a man come and say, I am God, let him create another world, and we will beleeve him. For the second they agreed, that every god should be wor∣shipped, as he himselfe thought good; and this is the very foundation of the second Commandement. For the fourth, little can be found; but sufficient for their con∣demnation; they know that numerus septenarius est Deo gratissimus, the number of seaven is most pleasing unto God, and it was numerus quietis, a number of rest; and thence they might have gathered, that God would have his rest that day: and so saith the Doctor the seventh day after birth, they kept exequiae; and the seventh day after death, the funerall; which words were mistaken, or mis-printed: the tenth their Lawes neuer touched, yet the scope of them was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non concupis∣cere,

Thou shalt not covet; and Menander saith, they should not covet so much as a button; so he most deepely and divinely.

PAR. 5.

ANd yet because the Author bringeth but one instance, and specially out of the Roman Lawes; I hope mine ensuing discourse will not bee ill accepted, by the intelligent Criticke; but he will taste of my gleanings; and thanke God, and pray for me, Tacitus (Annal. 3.) saith the twelve Tables were compounded, and made ac citis quae usquam egregia fuerunt, from Greece and other parts. Indeede there were at first but ten tables of the Roman, answerable to the number of Gods Lawes, being onely ten: afterwards, the Decem-viri added two tables more, quae leges Ro∣manorum proprias continebant, which conteined the proper Lawes of the Romanes; the ten Tables being taken from other Cities, and Law-makers; and as by the se∣quell will appeare, principally from the lawes of God: that the Sibyllae were well acquainted with the Iewish affaires, is most apparent; that the Romanes esteemed the Sibylline bookes, as the Oracles of God; the Romanes themselves doe confesse; and the keeping of them Tarquinnius Superbus committed Duo-viris, sive Duum∣viris Sacrorum, who were the most eminent Patricians; but because Marcus Tullius gave Petronius Sabinus leave to transcribe that booke, which conteined Secreta ci∣vilium sacrorum, the Mysteries of the civill Lawes; Tarquinius caused Marcus Tul∣lius to be so wed up in a sacke, and cast into the Sea. To conclude, by what streames soever, the Romanes had their Lawes, conveighed, or derived unto them; most cer∣taine it is, the fountaines, and heads of their Lawes, they had from the Law of God; Phocylides writeth so many divine passages, that you may imagine, he was ac∣quainted with Moses, or his Law; and so did diverse of the Greeke Poets, in whom the Romanes were well versed.

PAR. 6.

TErtullian (Apologet. cap. 45.) Scitis ipsas leges quoque vestras, quae videntur ad in∣nocentiam pergere, de divinâlege, ut antiquiore, formam mutuatas; which words of Tertullian, since neither Rhenanus, Pamelius, Cerda, Iunius, Albaspinaeus, Regalti∣us, nor any other, ever explaned in particular; suffer me to exercise my Tyrociny, that way; in amplifying this unperformed, this unattempted passage: Cicero (lib. 1. de Oratore) bringeth in Crassus strongly thus avouching; fremant omnes licèt, dicant quodsentio; Bibleothecas meherculè omnium Philosophorum, unus mihi videtur 12. Ta∣bularum libellus, si quis legum fontes, & capita viderit, & authoritatis pondere, & uti∣litatis ubertate, superare: Take exception, who will, I will speake what I thinke, assuredly, that one little booke of the 12. Tables, if a man have recourse to the head∣springs of the Lawes, is to be preferred before the Libraries of all the Philoso∣phers, both by the strength of its authority; and abundance of benefit. Well Rhe∣torized Tully; you knew some would chafe at your Hyberbolicall straine; and la∣boured to prevent it, by fathering it on Crassus: Tully knew what belonged to an Oratour, Rhetori concessum est, sententiis utifalsis, audacibus, subdolis, captiosis, simodò verisimiles sint, & possint ad movendos animos hominum, qualicunque astuirrepere, saith Aulus Gellius (1.6.) A Rhetorician may lawfully use any false presumptuous, sub∣tile, captious passages, so long as they carry with them some colour of truth, and can cunningly wimble themselves into mens minds, by way of perswasion: now, not onely—pictoribus, atque Poëtis, but even to Rhetoricians, quidlibet audendi sem∣pêr datur aequa potestas;

Paynters in paynting, Poets in Poetry, Have alwayes had an equall liberty.

It must needes be acknowledged that the Romanes had a very high esteeme of them; and even till Cicero his time, the Roman youth did learne them by heart; disce∣bamus pueri duodecim Tabulas, ut carmen necessarium (not as our children doe, idle∣songs)

yet presently after, Cicero (2. de legibus) confesseth, Nemo eas jam discit, so that that custome ceased in Cicero his age: other learned men doe differ from Tully, and Crassus: Yet Alexander ab Alexandro (Gen. dier. 6.10.) saith, some of them are made parùmconsultè, & nimis severè; quaedam duriter, & inhumanè; multa velut immitia, & agrestia refellenda sunt; multa incuriosè, & subrusticè, partim insolen∣ter, nonprobabili, nec recto judicio, eâdemlege decreta videntur, & constituta; that is, some of them are made inconsiderately, and too too severely; some are to harsh, and inhumane; many things are to be repealed, as savouring of too much cruelty, and barbarity; many things in the same law, seeme to be decreed, and established care∣lesly, and rudely; and partly, in an unusuall straine, without probability, without a rectifyed judgement. This was a ridiculous Law of the 12. Tables, si injuriam al∣terifaxit, viginti quinque aeris, poenae sunto, that is, if one man doe offer an injury to anorher, let him be ammerced 25. peeces of money: an impudent fellow on L. Nerutius delighted to strike men in the faces, and presently his man had in readi∣nesse 25. peeces of brasse to satisfie them; which was in all about a groate: and Phavorinus, in Gellius (Noct. Attic. 20.1)) findes fault with divers other: I must confesse that I am sorry, that all the world cannot produce the whole and entire twelve Tables, that we might the better judge of them; or the coppies of them; though some say, the writings of Hermodôrus the Ephesian, the first interpreter of the Decemvirall Lawes, are extant; yet these threescore and ten yeares, since Alex∣ander ab Alexandro related this; we cannot finde them, not in these searching and most learned dayes. The points which concerned publique Religion are almost wholly lost; it may be the latter Romans dealt with the Lawes of their devout Nu∣ma; and with part of the Ius Papirianum; as the former Romanes did, with those bookes of Numa; which they found buried by himselfe; and being taken up, di∣vers hundred yeares after his death; when they were informed that they were dis∣cordant from the then professed Religion, they burned them. If they had beene kept transcribed and published; I confesse, I had rather have seene them, then all the Triumphall monuments, that ever were brought into the Capitoll. It may be they perished, when Rome was sacked; wherefore you may not expect a Totall confor∣mity to the first Table of Moses his Law; yet observe somë remnants tending that way: Cicero (de devinat. lib. 1.) Romulus made a Law, that noe man should be ushered into the throne either of Kings, or Magistrates, but by Heavenly appro∣bation. Cicero (2. de leg.) hath divers Lawes touching Religion (it is likely from Numa) separatim nemo habessit Deos, neve novos, sive advenas, nisi publicè ad-scitos, privatim colunto; let not any man deify new gods, or strange gods; nor pri∣vately worship any, but those publiquely received. How little doe these differ from the first Commandement, Exod. 20.3. Non habebis Ders alienos coram me, Thou shalt have none other gods but me: and these words of the second Com∣mandement, Exod. 20.5. Non adorabis, neque coles ea; Thou shalt not bow downe to them, nor worship them; nor had they Images, in Numa his time (if my memory fayle me not) Carmeli Deus colebatur, cui nec Templum erat, nec simula∣chum; sed aratantum, et divinus cultus; that is, the God of mount Carmel had nei∣ther Temple, nor Image; but onely an Altar erected unto him, and was Worship∣ped with divine worship, as Alexander ab Alex. (4.17.) That on the by. And whereas the letter of the Law ran, Sacra privata perpetuò manento, Cicero (ibid, inter∣prets that the Fathers should teach their Children, and derive unto them their re∣ceived Religion. Franciscus Baldwinus Iurisconsultus (In lib. de legibus Romuli) citeth this as the fixth; deorum fabulas, necredunto, let them not beleeve the Poets fa∣bles, concerning the Gods: and as the seventh, Dees peregrines, praeter Faunum ne co∣lunto, let them worship no strange gods, but Faunus. Romulus did thinke, the Fa∣bles which the Ancients reported of the gods, conteining their sinnes, and shame, to be filthy, unprofitable, mis-beseeming good men; much more the gods: suffering nothing to be ascribed unto them, but what was agreable to their happy Na∣ture, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Si dii vitiosa faciunt, non sunt dii. Answerably

Euripides, in Bellerophonte: how greeable is this to our third Commandement? Non assumes nomen domini tui in vanum, Exod. 20.7. Thou shalt not take the Name of the Lord thy God in vaine: did not they take their gods Names in vaine, who told of their adulteries, incests, rapes, murthers, and the like odious and shamefull things, which Romulus forbad? Which rectified Nature abhorrerh, the very mention of, and corrupted Nature delighteth in, as a provocative of sin, and a defence of it; what is to take their gods name in vaine, if this be not?

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* 1.2 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.* 1.3 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?

PAR. 8.

AFter this long divagation; or extravagancie; that I may returne with some ef∣fect: I must crosse two by-pathes, and therefore, I pray you suffer two di∣gressions more: one from the words of Tertullian, which shall not be impertinent for these times; another in defence of Authority, for placing our holy Tables at the East: Tertullian is so plaine (ad Nationes, 1.13.) quod innotuerit, ad Orientis partem, facere nos precationem; or (as he after varied it) quod innotuerit, nos ad Orientis regionem, precari (Apologet. cap. 16.) that is, It is commonly or certainely knowne, that we pray towards the East; that Gothofredus justly referreth: Some neede not doubt any longer of that point: Junius was much awry to thinke Tertullian spake Ironically; and Gretzer did well to reprehend, him for it: for not Tertullian alone but many other holy learned Fathers, give in their verdict with Tertullian, that the Primitive Church (to which we ought to conforme even reformation it selfe) used to pray towards the East, or bending that way. First therefore let us prove that they did so. Secondly, let us shew the reasons why they did so: Origen sideth with Tertullian in giving no reason why they did so; yet saith, they did so; and we must needes doe so, (in lib. Num. Hom. 5.) In Ecclesiasticis observationibus sunt nonnulla hu∣jusmodi, quae omnibus quidem facere necesse est, nec tamen Ratio eorum omnibus patet; nam quòd genua flectimus, orantes; & quòd ex omnibus caeli plagis, ad solam Orientis partem conversi, orationem fundimus, non facile cuiquam puto ratione compertum, that is, there are many things, in the Ecclesiasticall constitutions, which all indeede must needes doe, and yet the reason of them is not manifest unto all; for why wee doe bend our knees in time of prayers: and why of all the coasts of heaven, wee turne our faces duely towards the Easterne part, while we doe pray: I suppose no man can readily render a reason: what Origen ascribeth to Ecclesiasticall observations, wee finde written in the Apostolicall Constitutions, (2.61.) Nor doe I agree with Origen, saying, ibid. that they who know the reasons, must also know, sibi velanda haec, & operienda, that these things are covered unto them, as it were with a vaile: other Fathers have revealed the reasons; and we may, and (God willing) will pluck away the Curraine: Epiphanius, adversus Ossen, haere sin, inter Elxai errores posuit, quòd ad Orientem orare, suos sectatores prohibuit, that is, it was Elxai his errour to for∣bid his followers, to pray towards the East. Prochorus (cap. 5.) in the life of S. Iohn the Evangelist, saith that the holy Apostle, at his praying, sighing, or sob∣bing turned towards the East; the like he saith of Linus; and of S. Paul.

I close up this first point briefely, because all the proofes, for the second point, viz. why they prayed towards the East, doe infallibly demonstrate the precedent, name∣ly, that that they did pray towards the East; every 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proves the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a cause can∣not be given why a matter is so, if the matter be not so. S. Basil. (de S. sancto, cap. 27.) referreth to make us thinke of the Creation, we all looke to the East, when we pray, but few of us know that in so doing we wish, and desire our old Country namely Paradise; which God did frame in Eden, to the East: if S. Basil had thought that Christians inhabite in the East, beyond Eden; by his reason they should turne their faces West-ward; if his words may be restrained onely to us of the Westeme Church, the words may passe for currant: Damascene (de side Orthodoxâ, 4.12.) useth Basils reason amongst others: the like I answere to the full, Cerda who al∣ledgeth this reason; when Christ was on the Crosse his face was towards the West; therefore the Churches converting themselves, as it were to Christ hanging on the Crosse; did looke Eastward: but the Easterne Christians, which lived be∣yond Ierusalem, could not looke toward the East, as it were to see Christs face; un∣lesse their imagination either framed a Crosse, and a Christ, on the East of them; or else supposed themselves to be, on the West of Ierusalem: Caelius Rodiginus (an∣tiquar. Lection. 12.9.) saith, the Jewes worshipped towards the West; and there∣fore the Christians did, toward the East: Pamelius doubteth of the Jewish posture:

Indocus Clichtovaeus, on Damascene (de fide Orthodoxâ 4.13. who might leade the way to Caelius Rodiginus) thus; the Jewes by Gods appointment worshipped God to the West, and he prooveth it fully by Ezekiel, 8.16. Where it is counted the grea∣test of many abominations, in that Chapter: their backes were toward the Tem∣ple of the Lord and their faces towards the East, and they worshipped the Sunne towards the East: and Clitchtovaeus holds it probable that the Jewes were com∣manded to worship toward the West, to recall them from the Idolatry of the Gentiles, who in their adoration bended towards the East: But Idolatry being roo∣ted out by Christianity, and there being no occasion to feare the imitation of Eth∣nickes; as the Jewish Circumcision was turned into the more convenient Bap∣tisme, the Paschall Lambe into the thrice blessed Sacrament; the Sabbath into the Lords day, so the praying toward the West, by the Jewes was more aptly changed to the praying Eastward by the Christians: Clemens Alex indrinus (Stromat. 7. ante medium pag. 520.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Diei Natalis Imago, est Oriens, that is, the East is, as it were the birth day of the day, and from thence the light sprin∣geth; therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad ortum matutinum, habentur preces, we pray towards the East: Iustin Martyr (quaest. ad Orthodox.) with us, the most excellent things are destinated to the honour of God; it were better for all, (if it were so in our times) but in the opinion of men, the East is better than the other parts, and therefore in the time of prayer, doe we all turne toward the East: this reason was taken from the Apostles (saith Iustin Martyr) not because they thought the Climate of the sunne, to be the Habitacle of God; but for the reasons now speci∣alize. Hyginus (de limitibus) the Ancients builded their Temples toward the West; afterward they changed all Religion, to that place, from which place of heaven, the earth is enlightned: surely Hyginus borrowed the first part of his words, from Cle∣men Alexandrinus, in the place above cited, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The most ancient Churches, looked towards the West. S. Hierame (ad cap. 6. A∣mos in flne) from the 67. Psalme thus reads it, Psallire Domino, qua ascendit super Caelum caeli, ad orientem; unde (saith he) in mysteriis, primùm renunciamus ei, qui in occidente est, nobisque moritur cum peccatis; & sic versi ad orientem, pactum inimus cum sole Iustitiae, & ei servituros nos esse promittimus, that is, Sing unto the Lord, who ascended above the Heaven of Heavens, at, or in the East, whence in our Sacra∣ments, we first renounce Sathan in the West; and then turning to the East wee co∣ven••nt with Christ and promise to serve him; but this is not done, without prayers: Ambrose likewise, Ad Orientem converteris, qui enim renunciat Diabolo, ad Christum convertitur; illum directo cernit obtutu; the initiate is turned toward the East, for he who renounceth the Devill, turneth to Christ, and seeth Christ directly: Diony∣fins Areopagtia (de Hierarch. Eccles. cap. 2.) Turning to the West thou shalt abjure Sathan; then turning to the East, thou shalt prayse God. These three last Autho∣rities evince; that the turning to the East, was not casuall or indifferent, or done without speciall Reason; but that it proceeded from a Religious observation of those holy times, even in the height of Divine Mysteries, I will close up the point, with the learned Father Damascene (de fide Orthod. 4.13. Non simpliciter, & fortuitò ad Orientem adoramus, that is, we doe not simply, ignorantly, or casually adore God, toward the East; but upon good Motives, did they so: First, because God is an in∣telligible Light; and our Saviour is the Son of righteousnesse, Mal. 4.2. and Christ is called Oriens, The day-spring from on high hath visited us, Luk. 1.78. Therefore, the East is to be dedicated unto him, in our Adoration. 2. Secondly, he who be∣stoweth every good gift largely, willingly, lovingly on us, is to receive from us omne praestantius, every thing that was most excellent; such was the Adoration, to∣wards the East, supposed to be; see the most learned Commentary of Iudocus Clitch∣tovaeus, on this passage. 3. Thirdly, God placed Eden in the East, and cast out man to the West; therefore desiring our old habitation, and sighing for it, towards it we worship. 4. Moses his Tabernacle had the vayle, and propitiatory on the East; and the Tribe of Iudah as the most honourable Tribe, encamped on the East; and

in the most famous Temple of Salomon, the Porch was towards the East. 5. Christ being Crucified looked towards the West; and we in fervent desire, sighing after him, worship towards him; Christ in his assumption ascended toward the East; and so his Apostles worshipped him; and so shall he descend to the last judgement, at his second comming; for Act. 1.11. This same Iesus, which is taken up from you into hea∣ven, shall so come (in like manner) as you have seene him going into Heaven; say the bles∣sed Angels; and this they learned from Christ himselfe, Mat. 24.27. As the light∣ning commeth out of the East, and shineth even unto the West; (so) shall also the comming of the sonne of man be: If it be objected speciously, that it is to be understood, de modo, non de situ, & positione corporis? First, I answere, I onely cited Damascen's argument. Secondly, in mode, situs, & positio Corporis potest intelligi. Thirdly, the unusuall, doubled phrases, shall so come, and in like manner, point out variety of matter, in the manner, for I thinke not fit, to exclude the manner, nor his ascent to the East. 4. Situs corporis may be understood two wayes; either, pro positione cor∣poris quiescentis; this the Text doth not meane; or, propositionis corporis moti, vel mo∣ventis sese; and of this posture is the Text to be interpreted; for Christ, in his body shall come from the East, toward the West. 6. Damascen acknowledgeth, there is no expresse command in Scripture, to pray or worship toward the East; by saying it is an Apostolicall tradition: and an unwritten Apostolicall Tradition (if it be so certainely) binds us as well, as if it were written: see most of these pointsampli∣fied by the learned Clitchtovaeus, upon Damascene: Concerning the two last argu∣ments of Damascene, which Clitchtovaeus wholly omitteth, I will onely say this, omitting many things: that our dead are buried with their feere toward the East, that at the Resurrection their faces may be that way prepared, as it were to behold the glorious second comming of our Saviour, so much expected, so much desired: Thus much be spoken in defence of Christians praying toward the East; which may be done at many fit times; and fitly though we officiate the Liturgie, at the North∣side of the Communion Table.

From whence likewise the Canonicall appointment of the Commandements, to be set on the East-end of every Church, and Chappell; and the placing of our Com∣munion Table, (our woodden Altars) our Sacred boords toward the East exactly (as the Propitiatory was, in the old Law) is justly defended; and found answera∣ble to the Primitive usance; Henceforth let that blaspheunous Gentile, stocke, or stone, who seeing a most reverend, holy, and learned Bishop, at his entrance into the Church, decently to bend, stoope, and doe reverence to God alone, toward the East, where the memoriall is, of the holiest of holies; and where Christ is really spiritually, most ineffably present at, and in our Sacrament: I say, let him (who sayd in a mocke, that he could finde in his heart, to goe to leape-frogge, over that de∣vout Prelate) know his abominable pride, confesse his blasphemie, and repent for his Atheisticall in devotions: likewise that idle busie-body, that irreformable re∣former, who not onely pryeth too boldly into the Arke; but hath sucked in most ve∣nemous hatred, and mightily laboured to spread his poyson against our Church, and Church-Prelates, the upholders under our gracious King of our Arke, yea and against his Sacred Majestie. I say, Naviget Anticyres, let him take Hellebore, and purge himselfe throughly first; and recant his wicked errours; his greasie and un∣mannerly comparison; that the standing of our holy Table, close to the inside of the East, of our Chancell, is like a Butchers boord, or a dreffer in the Kitchin: Jea∣sting, and jeering at the best, is but the froth, and some of a scurrilous wit; of an ir∣religious shallow braine, which never was acquainted with the true inward com∣fort, and joy of the holy Ghost; and therefore breakes out like scabs from a corrupt body, into outward, uncomely, and scandalous making of sport; whilst the mocker is mocked at, many times, most bitterly, and fiercely. Lastly, let those super-nice people, who because we are cōmanded to stand at the north-side of Table, do take excepti∣on at the placing of the East-side of the Lords Table, close to the East-wall, within the Chancell; I say, let them goe to schoole, and be better catechized, and know

what reverence, in the most holy dayes, next to the times Apostolicall, was used toward the East: oh consider, say they, by the Rubricke of our Liturgie establi∣shed by Act of Parliament we are appointed to stand, on the North side; but as our late directions runne; we cannot stand on the North-(side) but on the North-(end) of the boord; if the East-side of it doe touch the East-wall of the Chancell: such is their opposition. I answere, to the point thus.

1. We, the Obedient sonnes of the Church of England, doe no wayes infringe that Divine Liturgie, which our Church-men did frame; and they our Martyrs sealed with their blood; which Royall authority directed and established; which Parliaments yeelded unto and confirmed.

2. In how many other points, the giddy-seeming-precise ones, doe little e∣steeme of Princes, Parliaments, or Church; let their omission of prayers appoin∣ted; their jeering contempt at the holy Liturgie, and their writing against it de∣clare.

3. The Churchmen in appointing, and the civill Authority in ratifying these words, The Priest standing on the Northside of the Table shall say, &c. cannot so much as probably be evinced, to have intended, either that the Priest might not bend sometimes toward the East, or that they meant onely a long Table, excluding a square Table; or that a Table a little more long than broad, may not be sayd to have foure sides: a decent Table is indeede appointed: but is not a square, Table a de∣cent Table? yea, most decent, in a very small square Chancell? If Ecclesiasticall Authority had commanded the use of a square Table, (as nothing hindreth it) all their frivolous exception, and distinction betweene the (sides) and the (ends) of the Table had vanished: But irregular curiosity will now speake by rule, and measure (though otherwise it abhor both reason, rule, and measure) a Cōmunion Table not fully square, must be sayd to have not foure sides; but two sides, and two ends: grant we it so, in a long table, much longer than broad; & confesse we that properly enough one may be sayd to sit, or stand at one end; and another at the other end; and others to be on both sides of the table; yet are we not bound to such strictnesse of termes, in tables almost as broad as long: a trencher is called Quadra; whether the trencher be perfect square, or somewhat more uneven, be equilaterall, or different: Mensa also doth signifie a square table, as well as a long one: Mensae primi saeculi, the ta∣bles of the first age, were first quadratae, foure-square; then orbiculatae, round, saith Alexamder ab Alexandro (genial. dier. 5.21.) yea even in round tables, as wee now call them, the fayrer they are, the more squares they have; and these small squares are, and well may be called (sides) If one of these curious ones had before his house, a court as long againe as it is broad; he would call the two longer spaces, the (sides) of his Court; and the two narrower the two (ends,) he would be loath to say the court had foure (sides,) yet in Scripture phrase, Exod. 27.9, &c. The (ho∣ly) Court is sayd to be placed, or made, on divers (sides,) the South-side, and North-side, each an hundred cubits, the West-side and the East-side each fifty cubits, they are called (sides) not (ends;) though two sides were shorter by halfe, than the other two sides: briefely, that may be called square, which (approacheth) to squareneffe; and those things to be Quadrangular, which have not foure equall Angles (exactly:) and none but refractary spirits would finde a knot in a Bul-rush; by falsely imagining, that to place the Lords Table at the East-side of the Chancell, doth contradict the Rubricke in our Liturgie, established by Religion; though it call the two ends, (sides:) If it be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, truely observed, out of our 82. Canon, that at the time of celebration, the Communion Table is appointed to be placed in Church or Chancell; where may be most convenient for the Minister, and the people: I answere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, boldly yet humbly; that now with us it is jud∣ged by our Ordinary, that the decent Communion Table shall bee placed at the East-end of the Chancell; and being so, is held to bee placed in so good sort, as thereby the Minister may be more conveniently heard of the Communicants, in his prayer, and administration, and the Communicants also more conveniently, and

more in number may Communicate with the sayd Minister; as I have found lately by experience; and it may be better judged whether people do sit, or leane, or kneele. Secondly, I, for my part doe abhorre singularity, as well as those who would break or cloy the Canon; let me live and dye an obedient sonne of the Church of Eng∣land my holy Mother, and I shall be sure to finde God my Father.

Fourthly, I doubt not, but all the Altars erected by holy men in Scripture, were foure-square: I am sure, there were but two standing lasting Altars allowed; either in the time of the Tabernacle or of the Temple; and both of them were to be, and were exactly foure-square: The Altar of the burnt-offering shall be five Cubits long and five Cubits broad; the Altar shall be foure-square, Exod. 27.1. And a Cubit shall be the length of the Altar of Incense; and a Cubit, the breadth thereof, foure-square shall it be; Exod. 30.2. If our Sacred boord be not called the Altar, yet is the Altar called the Table: Augustine, (Serm. 113. de Diversis) saith, Cyprian's Tombe-stone was termed his table, and Cyprian's Table, Gods Table; In eodem loco mensa Deo con∣structa-est; tamen mensa dicitur Cypriani, non quia ibi est unquam Cyprianus epulatus, sed quià immolatus est, that is, In the same place, there is a table erected to God: neverthelesse, the same Table is called Cyprians Table, not that ever Cyprian did eate there, but because he was sacrificed, or Martyred thereon: yet nearer to our purpose, Isa. 65.11. They prepare a Table, by the word Table, is not onely meant; that they furnished tables with meate and drinke to refresh themselves in the Idolls Temple; but by the Table, the Altar, on which they sacrificed, is also understood: which Sacrifices on the Altar alwayes preceded their feasting; and part of their feastings were relickes of their offering: Nearer yet than so, 1 Cor. 10.21. There is mention of the Table of the Lord, and the Table of Devills: Consider, that the Apostle speaketh, de immolatis, of things offered, whether by the Jewes to God; or by the Gentiles unto Devills, and it resulteth well enough, the Altar of the Lord may be as well understood, as the Altar of Devills: And yet more neere than so, Ezek. 41.22. The Altar of wood is called, the Table that is before the Lord. But most plainely and neerest of all, Mal. 1.7. The Altar of the Lord, and the Ta∣ble of the Lord, are all one, what is termed Altar, in the first place, is termed, the Table of the Lord in the same verse: Contrarily, what is directly the Table of the Lord, vers. 12. is, in the words following, truely interpreted to be the Altar of the Lord, whose fruite and meate was contemptible; whose offering was torne, lame, and sicke, whilst they vowed, and sacrificed a corrupt thing, nor doth Haymo, Remigius, or S. Hierome dissent: shall this Table now have but two sides, and two ends? shall not this Altar have foure sides? So may our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as Chrysostome calleth it) our sacred Table, be truely enough sayd to have foure sides; though some peevish ones will difference the ends, from the sides, it is truely called a Triangle, though the latera be inaequalia: and yet, if the sincerely-weake Brethren, (and not those false-brethren, who, in their owne con∣ceite, are the most intelligent, pure, Apostolicall, and strongest Christians, censo∣riously judging all things, and yet call themselves, and their fellowes, the weake Brethren) if any truely-tender-conscienced Ministers doe take up a scandall at the reasonable reformation in this point; I see nothing, but they may remove their scruple of Conscience; either, by making the longer sacred Table foure-square; or, by setting one end (as they call it) of their narrower Communion Table, toward the East; and to officiate Sacred duties, on the North-side, as our Church did order; and Parliaments, with Royall consent, above all, did establish: yet let me be bold, to advise any good man, to avoyde the imputation of selfe love, and selfe-conceite; by requesting the leave of his reverend Diocesan, before he attempt any publique Reformation: If any faithfull, and learned friend, doubt, or feare; that this pas∣sage will not be well-allowed? I answere; I speake but my private opinion, with all subjection; if the Diocesan, allow it not; much lesse doe I; leave is first to be ob∣teined, or if they dislike it, let them blot it out: and thus much also of this Di∣gression.

PAR. 9.

I Returne from the fourth Commandement kept, as well by the Gentiles, on Sa∣turday; in imitation of the Jewish Religion, (though perhaps the most part of them knew not so much) as by the Christians, on Sunday: I now come to the precepts, and observation of the Romanes, concerning the fift Commandement, Honour thy Father and thy Mother, in which point, let me say truely, they were as strict, yea, more strict, then the Law of God: the seventh Law of Romulus, as Bal∣winus recordeth from a most old table, was this, viz. Parentum liberos omne Jus esto relegandi, vendendi, & occidendi, that is, let Parents have absolute power over their children, either to banish, sell, or kill them, at their pleasure: Halicarnassaeus (lib. 2.) more particularly amplifyeth it: the Roman Law-giver granted, (as I may so say) all power unto the Father over the child, even whilst the childe lived, either to im∣prison him, or whip him, or make him worke like a clownish husbandman, or kill him; yea, though he were growne up to the chiefe Magistracy: or three times, to make sale of him for gaine; which is repeated, and inserted into the twelve Tables: which great power no people under heaven, except Romane Citizens exercised, or practised upon their Children; and which in truth was greater, than the power they had over bond-slaves, for, if (they) were once freed, they were ever freed: Festus recites this onely Law of Romulus: If a youth, or mayde beate their Fa∣ther, and there be an out-cry, let them have no protection of the Lawes. The Pa∣tria Potestas, the power of Fathers over their Children, given by the 12. Tables, was excessive; and was, in after times, moderated: Cùm â priscâ severitate descivis∣sent, secuti interpretes jus naturae, caverunt, ut liberi Parentes alant, aut vinciantur, that is; when they began to leave off their ancient severitie, the expounders of the Law following the Law of Nature; provided, that Children should maintaine their (im∣potent) parent; or else, should suffer durance for it; saith Alexander ab Alexandro, (Genial. dier. 6.10.) Faciendum id nobis, quod Parentes imperant, saith Panegyris to her sister, in Plautus his Stichus (Act. 1. Scen. 1.) We must doe that which our Parents command: Further, the children were to hold the persons of their Parents (sa∣cred) according to their latter Law, as the Tribunes were of old. The Romans were strict against Murther, and after that horrible sinne committed, they would not have the offender to be killed, till hëe were condemned publickely; for the Ante∣cedent private Revenge was held another murther: Thou shalt doe no mur∣ther.

Parricidas omnes capite puniunto, let all Parricides be beheaded or hanged. Plu∣tarch hath an odde crochet; viz. That Romulus made no Law, against such, as killed their Fathers; as thinking none would be so wicked: but you heard, even now, from Festus, of a Law, against such as did but (strike) their Parents: and M. Ma∣leolus was the first Romane condemned, for killing of his Mother, and sewed in a sacke, and cast into the Sea: and L. Hostius was so served, for killing of his father. To these dayes saith Alexander ab Alexandro (Genial. dier. 3.5.) this is the Punish∣ment of Parricides; a Cocke, an Ape, a Viper, and a Man, are altogether sewed up, in one sacke, and cast into the waters: Lege Pompeiâ, a Dogge was also sewed up with them; so Modestinus (de Parricidiis) But, it may be well observed, that Ro∣mulus esteemed omne Homicidium to be Parricidium; all murtherers are accounted Parricides; all murtherers were to dye the death. Another branch against murther is from Pandulphus Prateius (in veteri jurisprudentiâ) deprehensi in Homicidio statim puniuntor, the Murtherers must be put to a speedie death. Lex Numae de Parricidiis; si quis hominem liberum dolo sciens morti duit (aut det) parricida esto, that is, Numas law of Parricides, saith, if any one felloniously kill a free Denison, let him be ac∣counted a Paricide: A Paricide (with r) differeth from a Parricide (with rr) a Parricide is he, that killeth father or mother; a Paricide he that flayeth any man: Ius Regium was, Ne mulier, quae praegnans mortua esset, humaretur, antequam partus ei

excideretur; qui contrà faceret, spem animantis cum gravida peremisse videretur, that is, the Kings Law was, No woman that dyes great with child, shall be buried before her childe be cut out of her, he that shall presume to doe the contrary to this Law; shall be found guilty of the death, both of the Mother, and the child.

The Seventh Commandement: Thou shalt not commit Adultery. Lex Numae, Pel∣lex Innonis aram ne tangito; Numa's law, let not a strumpet presume to come neere the Altar of Iuno: Ius Regium, thus; Adulterii convictam vir, & cognati, utivolent, ne∣canto; the Kings law thus, Let the husband and Cousins of a woman convicted of Adultery, kill her, at their pleasure: Lex Julia ranked Adultery with Treason, saith Alexander ab Alexandro (Genial. dier. 4.1.) Plerique Philosophi prodidere, adul∣terium perjurio gravius esse Crimen, ibid. that is, the Philosophers, most an end, have accounted Adultery to be a more haynous sinne than perjury: Sempronius Musca C. Gallum flagellis cecidit, that is, Sempronius Musca caused C. Gallus the Adulte∣rer, to be beaten with rods: Opilius Macrinus Adulteros tàm perniciali odio prosecutus suit, ut deprehensos ignibus cremaret, ib d. that is, Opilius Macrinus prosecuted Adul∣terers with such deadly hatred, that he caused all those, that were taken in the fact, to be burnt with fire: Aulus Gellius (10.23.) citeth the Law from Cato▪ In adul∣terio uxores deprehensas, jus fuisse Maritis necare, that is, the husband might lawfully kill his wife, that was taken in Adultery: But the Romanes Lawes (as made by partiall men) favoured men too much, Cato ibid. In Adulterio uxorem tuam, si de∣prehendisses, sine judicio, impunè necares; Illa te, si Adulterares, digito non auderet con∣tingere, neque jus est, that is, If thou chance to catch thy wife in the Act of Adul∣tery thou mayst lawfully kill her, without any farther judgement; but if thou shouldst chance to play the Adulterer, she shall not dare, neither shall it be lawfull for her, so much as to touch thee with one of her fingers: This was the old Law; and the Iulian Law was also too indulgent to men in this sin: Romulus thought adul∣tery sprange from drunkenesse; therefore a Matrone, who did but open a bagge, in which were the keyes of the Wine-Cellar, was starved to death; as Fabius Pictor hath it, in his Annals; and Cato reporteth, that kinred, neighbours or friends, were wont to kisse the Women, that they might know whether the women smelled of wine, for wine enrageth lust, perhaps that pretence was a fence, cloake, or colour, for their often kissing.

The eight Commandement. Thou shalt not steale. If any stole, or cut Come by night, the man must dye; the boy be whipped, or pay double dammage: this Law was mitigated afterwards: It was Cato his complaint, Fures privatorum furtorum, in nervo, & compedibus aetatem agunt; fures publici, in auro, & purpurâ, Gell. that is, poore theeves who have committed private thefts, doe spend their dayes in ginnes and fetters, whilst publicke theeves doe swish it up, and downe in gold and Scarlet. The Decemvirall Lawes permitted the (knowne) theefe to be killed; who either stole by night, or by day, defended himselfe with a weapon, at his apprehension, Gell. (11.18.) And very strict were they to other theeves; though now, saith Gel∣lius, (ibid.) a lege illa Decemvirali discessum est, that Decemvirall Law is now antiqua∣ted, and out of date, the apparent theefe must pay fourefold, what he stole; the theevery not fully manifested, payd but double: Sabinus resolveth that the Master is to be condemned as a theefe, who onely (bids) his servant steale; Servos manifesti furti prehensos verberibus affici, ac de saxo praecipitari, Decemviri jusserunt, Aulus Gel∣lius (noct. Attic. 11.18.) that is, the Decemviri commanded notorious theeves to be scourged, and cast downe headlong from a high Rocke: Furtum, saith the same Gellius, (ibid.) sine ulla attrectatione fieri potest; sola mente, atque animo, ut furtum fiat, annitente, that is, theft may be committed vvithout taking avvay any thing; if a man doe but onely assent or consent unto the committing of theft: Incujus ope, consiliove furtum factum erit, duplici actione ••ene••ur, saith, from the old Law, Antonius Conteus a Lawyer. (Lection. subcisivarum juris Civilis, 1.14.) He that shall assist, or advise a theefe in his theevery is liable to a double action. Alexander ab Alexandro (Genial. dier. 6.10,) Furta lex Romanorum usque adeò aversata est, & tàm severacor∣rectione

plectit, ut furem manifestum in servitutem tradat illi, cui furto quid surreptum fo∣ret, this the Law of the Romanes did so deadly detest, and so severely correct, and punish theft, that it compelled the notorious thiefe, to become (his) bondslave, who had any thing stollen away from him. Theeves disturbe, Ius gentium, by turning men out of their owne possession; and are enemies to humane Society; breakers of Lawes Divine and Humane: Cicero, pro Caecinnâ, qui per tutelam pupillum fraudâsse, ejusque rem furatus esse convinceretur, infaniâ notatus duplionis poenam subiret, that is, If any Guardian shall be convicted of any cosenage, or theft committed against his ward, let him be branded for an infamous person; and let him undergoe the penal∣tie of restoring him two for one. Admirable was that their Law, Rei furtivae aeterna authorit as esto; at any time, from any man, I may challenge, and take, what was stollen from me; yea, though the possessor had lawfully, and for good consideration, bought it from the thiefe. The manner of searching after things stollen, was better, and more rationall, than any practise, we use; which as some malicious villaine hath beene found, to bring secretly into his enemies house, the thing reported to be stolne, and sought for; and himselfe to droppe it downe slily in some corner there, that others might finde it; and so the suspected one might be found guilty. Dioxip∣pus, that noble Champion, or Fencer, was little better used by the the envious Ma∣cedones, in Curtius (9. pag. 303. for, purposely they stole away a golden Cup from a Feast, and accused him to the King; Dioxippus could not abide to be held, by Alexander, or his envious enemies, as a thiefe, and killed himselfe. It was one of the worst deedes, that ever Alexander, or did, or countenanced. But the Roman Lawes, which they tooke from the Grecians, in the dayes of the Decemviri, ap∣pointed; that the searcher should make oath by the gods (the keepers of the Lawes) that he did search, in hope to finde the things feloniously stollen from him; and then, he should come naked into the house, of the party suspected, covered onely to preserve modesty; whereupon, the suspected party, or parties were to permit him, to seeke in all suspicious places of theirs, locked, or unlocked, within doores or without. The ninth Commandement, Thou shalt not beare false witnesse against thy neighbour: Qui falsum Testimonium dixisset, è Saxo Tarpeio dejiceretur, that is, if any one shall beare false witnesse against his neighbour, let him be cast downe headlong, from the Tarpeian rocke; the rocke was of an huge heigth: Dejectio è rupe, sivê â Saxo Tarpeio, per carnificem facta est, praegressâ verberatione, jussu Magi∣stratûs; this hurling, or tumbling downe from the Tarpeian rocke, or stone; was done by the Executioner, when first he had whipped the malefactor, at the command of the Magistrate; Free-men were so served, saith Appian; (De Bello civil 3.) Cicero, (lib. 4. de Republ.) Siquis actitaverit, sive carmen condiderit, quod infamiam, flagitiúmve alteri precetur, capite punitor, that is, If any one shall compose, or rehearse a Libell, which may redound to the disparagement of a mans fame, or good name, let him be beheaded, let him die the death: Metius Suffetius Albanus, pactum, atque condi∣ctum, cum Rege populi Romani perfidè rupit; & binis quadrigis vinctus in diversa ni∣tentibus Laceratus est, Gell. (20.1.) Metius Suffetius Captaine of the Albanes, did perfidiously violate his promise, and agreement which he made, with the King of the people of Rome; wherefore being tyed, by the armes and legges, to two Chari∣ots, each drawne with foure horses, that were driven two cleane contrary wayes, he was rent-asunder, for his labour: Coelius (ad Favorinum ibid.) testifieth, that the Law of casting Lyers from the Tarpeian rocke, was abolished; and if it had conti∣nued, they had had few false witnesses: acerbitas plerumque ulciscendi males••cii, bene, & cauté vivendi, disciplina est, that is, vehement, sharpe punishment of offenders teacheth people to live well;

—At tu dictis Albane maneres, Virgil Aeneid. 8.

Perhaps it might be better thus;

—At tu pactis Albane stetisses,

But Duke of Alba, you should have observed, Your owne compacts, from which you falsely swerved;

For it was Metius Suffetius, Dux Albanus, to whom he spake: Patronus si clienti fraudem fecerit, sacer esto; if the Patron falsifie the trust, which the client puts in him, he is out-lawed; the Patrones esteemed their Clients above kinred, sayth Gellius; Afterward, Lege Corneliâ, a false witnesse was confined to some Iland, and all his goods forfeited; to this Commandement may this be reduced; Qui terminum exa∣râssit, ipsus, & boves sacri sunto, He was to die, who brake the old boundaries, ma∣king false bounds; he, and his innocent Oxen, for ploughing of a lye, yea, the ab∣stainers from witnessing what they knew, were to be Intestabiles; might neither be witnesses, in any ensuing cases, nor might any witnesse for them: briefely, Polybius (lib. 6.) so great Religion did the Romanes place in an oath; that they therein exceeded, and excelled all other Nations; Polybius himselfe condemning his owne Countrimen, and administring occasion to the world, that Graeca fides might be taxed, and runne into a Proverbe. Concerning the tenth Commandement, no Lawes of man ever established it; for no Law of man could ever punish it; an in∣ward unlawfull thought unrevealed, is above mans judgement; Cogitationis poenam in foro nostro nemo luat; let no man be punished, by our Law, for thoughts onely, say the Civilians; a transient ill imagination, strangled, ere his birth, is subject only to Gods Tribunall. Heathens might, and did counsell well; but they were never able to straine so high; this is a Commandement, which subjecteth all the world to guilti∣nesse. Heaven were not so hard to be obtained but for this; Non concupisces, Thou shalt not lust, or covet. The Apostle, who knew not sinne otherwise, knew it by this Law, Rom. 7.7. In other Commandements, the (Act) in this, the (Intention) of the Act, though the purpose fayle, is forbidden: In this Commandement, the Primi∣tive, transient ebullition; the thought, though corrected presently, is condemned; yea, the very suggestion entertained (though speedily rejected) is condemnable here; not as a suggestion, not as resisted; but as entertained, and too [late] re∣sisted: of thoughts there be divers sorts; In morosâ cogitatione, there is delight; this is condemned in every law; in volatili, or volaticâ cogitatione, where there is no rest, no complacency; yet because, we permitted a noxious thought to supervolitare, it is sinfull. If any one should prudently, cautelously, and lovingly advise me to ex∣amine; whether, in every of the other Commandements, the (Intention) of break∣ing them, be not a violation? I answer, the (Intention) doth; the intention to the contrary, is a breaking of any Commandement; for Intention implyeth a con∣sent; there is the (thought) of the heart, Act. 8.22. the lodging of vaine thoughts within us, is not onely disliked, Jer. 4.14. but their very first approach, or saluta∣tion is forbid, in the tenth Commandement; and not onely the expulsion of them, is precepted, but a quelling of them, at the motus primo-primi, whether arising in∣wardly, or contorted by Satan. To be (tempted) of Satan, is no sinne; else Christ had sinned; but it is a sinne, if we take not the shield of faith, whereby we may be able to quench all the fiery darts of the wicked one, Ephes. 6.16. wee are not onely bound to resist; and that alwayes; but if we so carelesly resist, that he give us a veni; or, our soule receiveth never so little a spot; if any of his darts doe but, as it were, raze our skinne; then this imperfect resistance is a sinne, not as it is a resistance; but as it is imperfect: there is a thought, without voyce; even this is condemned, in the tenth Commandement, though it make no impression on the body, and there is a thought with a voyce, Eccles. 10.20. this is a violation, if it be evill, of (any) of the Commandements; there is morosa cogitatio mali, which nestleth in a man; and there is transvolans cogitatio; this later is condemned, by the last Commandement; there is a (thought) of evill, and there is an (Imagination of a thought, 1 Chron. 29.9. Gen. 6.5. the very (imagination) of an ill thought, breaketh the last precept: but Cogitation is onely as an abortion of the consent, or intention; and is forbid one∣ly in the tenth Commandement; In the other Commandements, is forbid inten∣tio, etsi non consequaris; in the tenth, cogitatio, etsi non sequaris; saith a great Di∣vine of our Church, and he citeth S. Augustin thus; Magnum fecit, qui non sequitur malum, sed non sic perfecit; nam cogitare probibetur; we are bound, by this Comman∣dement,

to keepe the tablet of our hearts, and soules, from being dirted or soyled though neuer so little; the very listning to Satans temptations; and the first thought of evill is sinne, and here interdicted; for God accounteth that to be voluntary, not onely what is committed, but what is intended; yea, the very cogitation, which is not hindered by the Will; when it is bound to hinder it; the thought halfe-recei∣ved, halfe rejected: the very seed, as is were, of sinne, and the first degree of enter∣tainement thereof, subjecteth a man to this Commandement, and not to the breach of others. And thus much concerning the Romane Lawes correspondence with the Lawes Divine; from whence the Aegyptians tooke them; and the Grecians from them; for Clemens Alexandrinus (Stromat. 6. pag. 457. saith well of the Grecians, that they were, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they did (steale) from all sorts of Writers, and the Romanes had most from the Grecians.

PAR. 10.

MIne old taske is not yet ended; after the businesses concerning the meere Alien, are thus done off; I am, by my proposed Method, to treate of the stranger, orb 1.4 forraigner; were he a professed Travellour, were he a Tradsman, or Mer∣chant, rather errant than fixed; he might not be forced to Circumcision; he might not partake of the Passeover, Exod. 12.45. A forreiner shall not eate thereof. The thing that dyed of it selfe, was to be given to the stranger, that is in thy gates, that he may eate it; or thou maist sell it unto an Alien, Deut. 14.21. these two sorts of strangers might be so served; but not the third sort, as I thinke: the third sort of strangers; the Sojourners, were such, as also continued, and dwelt among them, within their gates; these if they, and their Males were circumcised, and desirous to eate the Passeover, were not excluded from those sacred benefits: Let him come neere, and keepe the Passeover, and he shall be, as one borne in the Land, Exod. 12.48. and when they dyed, they were not buried, in the buriall place of strangers; which was a distinct coemiterium, Matth. 27.7. but were buried among the Iewes; Where thou diest, I will die, and there will I be buried, Ruth. 1.17. Yea, if a stranger, or one borne in the Land, should have eaten leavened bread, any of the seven dayes of the Paschall Festivity, even that soule shall be cut off from the Congregation of Israel, Exod. 12.19. These so journing strangers, in later times, were called Proselytes▪ and had many priviledges, Num. 15.14, 15, 16. One Law, and one manner shall be for you, and for the stranger, that sojourneth with you. See also, Num. 9.14. The Iewes called strangers, Sojourners, or Proselytes, within their Covenant; and obedient to the Iewish Law, Righteous strangers: of holy strangers, and converts was our Christian Church also compounded; the Iewes did compasse sea and land to make one Proselyte; and yet (that people may feare without good causes, to change the Religion, in which they were bred) what sayth Christ? Matth. 23.15. Ye make him twofold more the child of hell than your selves. Devoute Proselytes came and dweit at Hierusalem, Act. 2.5. and 10. verses, Act. 13.43. Religious Proselytes follow∣ed Paul and Barnabas: this is confirmed, Esay 14.1. The strangers shall be joyned with Israel, and they shall cleave to the house of Israel; yea the very sons of strangers have Gods gracious promise, Esay 56.3. Let not the sonne of the stranger, that hath joyned himselfe to the Lord, say, the Lord hath utterly separated us from his people: the devoute sons of the stranger within the Covenant, God will bring to his holy mountaines, and make them joyfull, in his house of prayer; the burnt offerings, and sacrifices shall be accepted upon Gods Altar, vers. 7. Thus doe I passe from the described seve∣rall sorts of servants, as likewise of strangers, and close up all for the reconciling of these seeming contradictions mustered up in the front of this Chapter, by obser∣ving two points of moment.

1. First, what indulgence soever is granted, what grace offered, what favour permitted, it is onely to such, as were circumcised; the proofe reacheth home, No uncircumcised person shall eate thereof, Exod. 12.48. And the very approbatory pre∣cepts containe so much; the servant bought with money may eate the Passeover,

when he is circumcised; and the sojourning stranger, when all his Males be circum∣cised, he may keepe it, as is above cited. Thus the negative Precepts; No stranger shall eate thereof; a forraigner, an hired servant shall not eate thereof; all these, and if there be more, must be understood of such as are uncircumcised: for if any of these had beene admitted into the bosome of the Iewish Church; and write their Covenant with the blood of their Circumcision, and sealed it with the seale of Gods people, then had they an interest in the Passeover.

2. The second thing promised to be premised, is this; How strict soever the Let∣ter of the Law seemeth to carry it; that not one, but circumcised people might eate thereof, yet neither were women circumcised, nor yet were they excluded from ea∣ting the Passeover: that the men Idaealitèr represented the women; and the women were (as I may so say) circumcised in the men; see proved in my Miscellanies: con∣cerning the second part of the disjunction, it is true; the Passeover might be eaten by men alone without women; so was that most holy Passeover, celebrated by our most blessed Saviour, & nor women, nor disciple at large, but the Apostles, the 12. Apostles onely ate it with him: of which, God willing hereafter: that onely women by themselves ever observed it, I have not read, I doe not beleeve; though the Ma∣ster of the family supplied the roome of the first-borne; yet the priviledge of the first-borne, or of the Priest, to sacrifice the Passeover, was never permitted to wo∣men. If it be objected, that Zipporah, Exod. 4.25. circumcised her soone, and might she not, as well slay the Passeover? I answer, the difference is great; for, first, Mo∣ses was at the point of death, and could not circumcise him: secondly, it was fit, that she, who in likelihood, had hindered Moses from circumcising him, should now doe it her selfe: thirdly, no Expositor ever doubted, but all this businesse was translated, by the power, and direction of God, or of the Angell, both shewing the cause of Gods wrath against Moses; because he, who was to give the Law to others, was a breaker of the Law, given to him by Abraham, for the circumcision; which though God forbare, whilst Moses continued a private man, among the Heathen; yet now, that he was governour Elect, going as it were, to be installed, with the rod of God, in his hand, Cum baculo Pastorali; lest he should give exemplary scan∣dall by his sinfull omission; God sent upon him, in the Inne, and by the way exem∣plary punishment; and sayd, in effect, Zipporah, thine husband shall die, if thou cir∣cumcise not his sonne; whereupon of two evills, she chuse the lesse, as shee appre∣hended: fourthly, Againe, extraordinary actions are ill precedents for a common course; yet give me God so directing, I will allow a woman sacrificing; give me a good Angell so advising, and I will commend a lay-man; as Manoah a Danite, the father of Samson, offering a burnt-offering to the Lord, and acting the Priests part, Jud. 13.6. fifthly, and lastly, there were many, who were circumcised, that are not the Posseover; as the seed of Esau, but none might eate the Passeover, except the circumcised: therefore, I am (perswaded) he should not heretically erre, that saith, as in our Sacrament of Entrance into the Church, upon great exigents, the Laity may Baptize, though Regularly it belong to the Priests office: so the Iewish Sacrament of Circumcision, in extremity, might be performed by others, though the administration thereof properly appertained to the first-borne, head of the fa∣mily, or Priest. If any thinke I presume too farre? I answer; first, I speake but my owne perswasion, and that humbly with subjection: secondly, not onely the lay∣men, but Christian women have often in extreme necessitie baptized with us, and not beene hindred, nor punished: thirdly, Vorstius on Bellarmine (De ministro Baptismi) confesseth; Inter ipsos Evangelicos benè multos••esse adhuc, qui••etiam laici••, ac feminis (non tamen inc••dulis) in casu necessitatis, officium baptizandi conce∣dunt; that is, among the professours of the Gospell, there are very many, even to this day; who, in a case of necessitie, doe grant the office of Baptizing, even to lay∣men, and to women themselves; so that they be not Infidels; though indeede with∣all, he saith, the greater, and better part dissent: fourthly, Tertullian (De Baptis∣mo;) Hierom (contra Luciferianot) & allipassim; lead the way to my perswasion; in∣somuch,

that Ʋorstius saith to their authoritie; Nimia patrum solicitudo pro Regulâ perperam hic affertur, that is, the Fathers too much care for Baptisme, is not to be pressed upon us, as a Rule to follow: yet, nor may the extraordinary Baptizer consecrate the Body, and Blood of our Lord; nor the extraordinary Circumciser (without expresse Revelation Divine) sacrifice the Beasts offered at the Altar; a nullity followeth in both, joyned with horrible presumption, and intrusion upon the Sacerdotall dignity: that most commonly an houshold, or housholds, mixed of men, and women together, did celebrate the Passeover together, was the confessed practise; Domatim, and the next family, domatim, doe evince so much; the thrice-blessed Virgin went up, with Joseph to celebrate the Passeover; did they doe it, in severall houses, or, not together? The Aethiopians to this day, use to circumcise their very women; I had rather, you should read the words, and manner; in Dancianus â Goes (de Aethiopum moribus, pag. 69) than in me: Johannes Leo verifieth as much, of the African women, that the Turkes Circumcise them; It is in his eight booke, of the African History: but I never read, that eyther God Commanded; or the Iewes used female-Circumcision, or Circumcision of females. The men of the Hebrewes, who had many other Priviledges above the women, in this bore the brunt, both for their Redemption, and Circumcision, and not their women; and the men represented the women. To conclude; as any one, true∣ly, and justly admitted a Proselyte into the Iewish Congregation, might be partaker of the holy Passeover; and might be part of that selected number of peo∣ple, who were prerequired to consummate, or consume that solemne Passeover; whether they were he, or she-Proselyte : so no man uncircumcised in the flesh; no man or woman, as I thinke, who had plainly revolted from the Iewish Religion (though their males were circumcised) were to be numbred among the Society of Communicants, at the Passeover. This I am sure of, Ezech. 44.9. No stranger uncir∣cumcised in heart, nor uncircumcised in the flesh, shall enter into my Sanctuary, saith God, of any stranger, that is among the children of Israel; the bringing in of such, was an abomination, verse the 7. Most summarily thus; Servants or strangers of any kinde; if they were true members of the Iewish Synagogue; might be partakers of their Sacraments; or strangers of any kinde, if they were uncircumcised in heart, or flesh, and separated from Israels God, might not partake; nor be part of this sacred number, at the eating of the Passeover. Now it is high time for me, after so many poynts, and so many digressions, handled in this Chapter; to beginne a new matter, and Chapter; but not, till I have ended with a Prayer.

The Prayer.

HOly, Holy, Holy, Lord God of Hosts; blessed be thy glorious name, for gui∣ding me, through bryars, thornes, and obscure thickets of the Wildernesse, in a day by a pillar of Cloud; and in the night, by a pillar of fire; it hath beene thy good Spirit, O God, which hath lead me, and inspired into me, thoughts above my selfe: good Lord, I humbly begge, for a continuance of thy favour; yea, and in∣crease of thy grace; lead me, O Lord, from knowledge to knowledge, from vertue to virtue; illuminate my dull understanding, sanctifie my perverse affections, and give me a Progresse in all good courses, from grace to grace; and by thy effectu∣all multiplied graces, guide me, good Lord, unto thy glory, for the merits of Iesus Christ. Amen, Amen.

Notes

• n 1.1

  Concerning this sojourning or Forrenour, strangers in the businesse of ea∣ting the Passe∣over: see Chap. 9. Pargra. 10.
• * 1.2

  The returne to this Point, after the ensu∣ing digressions, you shall finde below, Para∣graph the 9. Chap. 9
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.4

  See above in this Chapter, Parag. 2.