The Christian Sabbath defended against a crying evil in these times of the antisabitarians…

Defensio Thesium de Sabbato.

13 I Take notice of Tertull. Justin Martyr:] ¹true; but they alter not my judgement: And why? I find in them only a bare assertion, and that of a thing so remote from their times, that they could not know it otherwise then by relation. From the Scripture they had none; happily they had it from some Jews. Galatinus allegeth some. But I oppose Jews to Jews. Philo Judaeus de opificio Mundi not only is of a contrary opinion, but holdeth also that it was a feast common to all Nations, [Greek or Hebrew]. And peradventure some such thing is meant by Hesiod his [Greek or Hebrew]. And it is not unlikely that God made the observation of the day a memorial of the Creation. But I will not enlarge that discourse. It shall suffice that Philo Judaeus, ²and Aben Ezra also and others think otherwise, whose judgement our Orthodox Divines do, if not all, yet for the most part follow. Read them upon the second of Genesis.

13 I Take notice of Tertull. Iustin Martyr:] ¹true; but they alter not my judgement: And why? I finde in them onely a bare assertion, and that of a thing so remote from their times, that they could not know it otherwise then by relation. From the Scripture they had none; happily they had it from some Jewes. Galatinus alleadgeth some. But I oppose Jewes to Jewes. Philo Iudaeus de opificio Mundi not onely is of a contrary opinion, but holdeth also that it was a feast common to all Nations, 〈non-Latin alphabet〉. And peradventure some such thing is meant by Hesiod his 〈non-Latin alphabet〉. And it is not unlikely that God made the observation of the day a memoriall of the Creation. But I will not enlarge that discourse. It shall suffice that Philo Iudaeus, ²and Aben Ezra also and others thinke otherwise, whose judgement our Orthodox Divines doe, if not all, yet for the most part follow. Read them upon the second of Genesis.

1. 1Thes. 1.
2. 2In Decalogue.In Decalog.

14 What the Patriarchs did in point of religion,¹ I think they did it by Divine direction. Ye know that [Greek or Hebrew] did never please God; wherefore the Mosaical Laws (other then those that had reference to the Church as national, and delivered out of the Egyptian bondage) are to be thought not introductory, but declaratory. Out of question those that concerned the substance of the service which stood in sacrifices, and I think concerning the circumstance of time, and place.

14 What the Patriarks did in point of religion,¹ I thinke they did it by Divine direction. Yee know that 〈non-Latin alphabet〉 did never please God; wherefore the Mosaicall Lawes (other then those that had reference to the Church as nationall, and delivered out of the Egyptian bondage) are to be thought not introductory, but declaratory. Out of question those that concerned the substance of the service which stood in sacrifices, and I thinke concerning the circumstance of time, and place.

1. 12.

1. 1Gen. 25.

15 The [Greek or Hebrew] must receive an answer from that which is added in confirmation of the 13 Thesis. It is but an ungrounded conjecture.

15 The 〈non-Latin alphabet〉 must receive an answer from that which is added in confirmation of the 13 Thesis. It is but an ungrounded conjecture.

16 Where had Rhenanus that opinion? his varying from those whom I answered on the 13 Thesis showeth that he was not of Justin Martyr or Tertullian his opinion, and yet giveth no reason that may move to credit him, or countervail what I have alleged for my opinion.

16 Where had Rhenanus that opinion? his varying from those whom I answered on the 13 Thesis sheweth that hee was not of Iustin Martyr or Tertullian his opinion, and yet giveth no reason that may move to credit him, or countervaile what I have alleadged for my opinion.

18 Yes, there is more, if you compare Deut. c. 5. with Exodus c. 20. but I meant not only that, but other passages which make the Sabbath a sign of Gods residence sanctifying the Jews, &c. which I expressed in the next thesis.

18 Yes, there is more, if you compare Deut. c. 5. with Exodus c. 20. but I meant not onely that, but other passages which make the Sabbath a signe of Gods residence sanctifying the Jewes, &c. which I expressed in the next thesis.

19 Bede's conceit may pass for an allegory built upon a witty accommodation of the literal sense which other fathers observed before him. But that cannot be the literal sense of the Commandment. You will not deny it, if you grant that the Sabbath was instituted before the fall, which I think more then probable, though the Broughtonists hasten the fall before the Sabbath. And I cannot without good reason yield that the patriarchs had no set time for divine service, I mean a weekly time.

19 Bedes conceipt may passe for an allegory built upon a witty accommodation of the literall sense which other fathers observed before him. But that cannot be the literall sense of the Commandement. You will not deny it, if you grant that the Sabbath was instituted before the fall, which I thinke more then probable, though the Broughtonists hasten the fall before the Sabbath. And I cannot without good reason yield that the patriarchs had no set time for divine service, I meane a weekely time.

31 True it is, that Christ did rest from suffering upon the seventh; but the last enemy death was not apparently overthrown until the reunion of his soul, and body, till he rose again for our justification, &c. Therefore did the apostles make that the consummation of redemption in Christs Person.

31 True it is, that Christ did rest from suffering upon the seventh; but the last enemy death was not apparently overthrowne untill the reunion of his soule, and body, till he rose againe for our justification, &c. Therefore did the apostles make that the consummation of redemption in Christs Person.

35 You cannot find in all the 14. to the Romans that the Apostle is positive in the doctrine of days, he expresseth a mutual indulgence until men had attained [Greek or Hebrew] concerning the liberty from Moses Law. Neither doth he bear out the Gentiles against the Jews, but qualify rather the destempered zeal of the Gentiles that were too hot against the Jews; Sensus dictorum sumendus est ex causis dicendorum, It is plain that there was a question, whether the Christian gentile should be pressed to observe the ceremonies whereunto the christian Jews were pertinaciously addicted? but never was there (for ought I read) a question whether the Jews should keep the Lords day? for I think they never refused it. Had there been such a quarrel, I would enlarge the sense of that Chapter, as you do, to our question, but seeing there was not, I see not how it should be reasonably done.

35 You cannot finde in all the 14. to the Romans that the Apostle is positive in the doctrine of dayes, he expresseth a mutuall indulgence untill men had attained 〈non-Latin alphabet〉 concerning the liberty from Moses Law. Neither doth he beare out the Gentiles against the Jewes, but qualifie rather the destempered zeale of the Gentiles that were too hot against the Jewes; Sensus dictorum sumendus est ex causis dicendorum, It is plaine that there was a questiō, whether the Christian gentile should be pressed to observe the ceremonies whereunto the christian Jewes were pertinaciously addicted? but never was there (for ought I read) a question whether the Jewes should keepe the Lords day? for I think they never refused it. Had there been such a quarrell, I would enlarge the sense of that Chapter, as you doe, to our question, but seeing there was not, I see not how it should be reasonably done.

36 I say not that the Apostles imprinted any holiness upon the first day of the week; It was Christs resurrection that honoured that day, which (I say) the Apostles were to respect, not arbitrarily, but necessarily. You may perceive the reason in my Theses. You cannot observe from the beginning of the world any other inducement to the institution of feasts, but Gods work done on the day; If it were not a continued work, as the dwelling in Tabernacles.

36 I say not that the Apostles imprinted any holinesse upon the first day of the weeke; It was Christs resurrection that honoured that day, which (I say) the Apostles were to respect, not arbitrarily, but necessarily. You may perceive the reason in my Theses. You cannot observe from the beginning of the world any other inducement to the institution of feasts, but Gods worke done on the day; If it were not a continued worke, as the dwelling in Tabernacles.

But you think the Apostles did not prescribe the observation of that day; No? you confess they made choice of it, and were moved so to do by the reason which I allege, And were they not scattered over all the world? & where they came did they not all give the same order for the sacred assemblies? And shall we think that this could be done without an apostolical prescript?

But you thinke the Apostles did not prescribe the observation of that day; No? you confesse they made choice of it, and were moved so to doe by the reason which I alleage, And were they not scattered over all the world? & where they came did they not all give the same order for the sacred assemblies? And shall we thinke that this could be done without an apostolicall prescript?

37. & 43. I conjoin them, because one answer will clear both; Let us then first agree, what it is for a thing to be Liberae observationis. The Questionist in his interpretation, which commonly is received, ⟨image 144⟩leaveth a possibility for an alteration by humane authority, if any reason shall persuade a conveniency so to do; though so long as public authority commandeth it, he will have it dutifully observed.

37. & 43. I conjoyne them, because one answer will cleare both; Let us then first agree, what it is for a thing to be Liberae observationis. The Questonist in his interpretation, which commonly is received, ⟨image 144⟩leaveth a possibility for an alteration by humane auctority, if any reason shall perswade a conveniency so to doe; though so long as publike auctority commandeth it, he will have it dutifully observed.

Whereupon will follow a Consectary or two. First, that this Law doth not immediately bind the conscience, because Merè humani Juris positivi.

Whereupon will follow a Consectary or two. First, that this Law doth not immediately bind the conscience, because Merè humani Iuris positivi.

Secondly, that Extra scandalum, a man may transgress it. For example, a Tradesman may work in his Chamber, if no body be privy to it.

Secondly, that Extra scandalum, a man may transgresse it. For example, a Tradesman may worke in his Chamber, if no body bee privy to it.

If this be the Commentary upon Libera observatio (and if it be well inquired into, you will find that I do not mistake the meaning) then I prof sse I cannot like of such a Libera observatio.

If this be the Commentary upon Libera observatio (and if it be well inquired into, you will finde that I doe not mistake the meaning) then I prof sse I cannot like of such a Libera observatio.