Sabbatarians

Summary

The Sabbath, or Shabot in Hebrew literally means to rest. The early
Christians observed the Jewish Sabboth until the Council of Laodicea
(A.D. 364) banned the practice on
pain of excommunication. Sunday worship was established as the norm.

Sabbatarianism is a specific Christian belief in the nature of and the
observance of the Jewish Sabbath as the the Day of Rest. Sabbatarians have
observed various Jewish traditions related to the Jewish Sabbath on
Saturday rather than the Christian Sunday. Sabbatarianism developed out of
the Radical Reformation, and was most popular in Europe during the
sixteenth and seventeenth centuries.

An early center of Sabbatarianism were the Socinianism (Unitarian)
congregations of Hungary during the late 16th century. An early effort was
made to stamp out the practice, while it spread into the Reformed
Church.

The practice spread westward finding converts in many denominations
including the Roman Church. Some Sabbatarians practiced in the public,
while others practiced in private. Large numbers of congregations were
often converted in some regions which caused great concerns at the State
level.

Sabbatarianism was not an organized sect, but rather a general belief
in maintaining many of the traditional Jewish laws and observances
associated with the early Church. Some argued on a scriptural basis that
Sunday worship had been imposed by the Roman Church, and not by the
Scriptures.

The level of observance varied from group to group. Some groups were
accused of reverting to an early form of Judaism. Some members only
observed the Jewish Sabbath rather than Sunday, and followed some included
the Jewish dietary rules. Some Sabbatarians also practiced "believers'
baptism".

By the early seventeenth century, Sabbatarianism had spread throughout
most of Europe to some degree. Sabbatarians of various persuasions were
showing up within many Protestant denominations, and sects.

English Sabbatarians / Seventh-Day
Men

Sabbatarians were know in England from the time of Elizabeth 1
(1558-1601). Some Dutch Anabaptists embraced Sabbatarianism, and may have
helped to introduce these beliefs into England. Socinians and Reformed
Church members were also know to hold Sabbatarian beliefs.

Sabbatarian practioners were also to be found within the Church of
England in one form or another. Even the puritans were known to harbor
Sabbatarian views. Now with access to an English Bible this allowed
scriptural study and questioning of Church doctrines including the
Christian Sunday to anyone that could read..

English Sabbatarianism is generally associated with two individuals:
John Traske (1585-1636); and, Theophilus
Brabourne (1590-1662).

John Traske / Traskite Sabbatarians

Traskites were an English sect of the followers of John Traske
(1585-1636), and his second wife Dorothy Traske
(1585?-1645). Traske preached a form of Sabbatarianism which
embraced some of the Mosaic Laws. Traskite Sabbatarians were generally
considered more radical in their Jewish practices. The sect probably
continued in England until the early part of the 18th Century.

John Traske was born in East Coker, Somerset. He had been a
schoolteacher by profession until his ordination ca. 1611 in Salisbury. He
probably held Sabbatarian views before his ordination.

Traske was known for his preaching abilities and was successful in
winning converts. A strong dose of Calvinism with his emphasis on the
Jewish Sabbath prompted a contemporary to describe Traske as "a puritan
minister lately grown half a Jew".

Traske moved to London about 1615, and published: A Pearle for a
Prince, or a Princely Pearl on baptism. He was sent to Newgate
Prison for his writing.

In 1617, Traske established a Traskite Sabbatarian congregation in
London. 1617 was an important year for Traske, he married his second wife
Dorothy Traske (1585?-1645). Congregations started to
appear throughout England but exact numbers are are uncertain.

Traskite Sabbatarians generally held the the following beliefs: 1) a
literal Fourth Commandment; 2) Christ did not change the Sabbath; 3) God
had created the Seventh day to rest. There also observed many of the
Mosaic Laws especially in regards to dietary laws. Traske may have
initially observed Sunday worship, and than changed about 1617.

In 1618, the Court of High Commission had Traske arrested and
imprisoned. He than appeared before the Star Chamber, and was given a
severe sentence. He seems to have escaped the full impact his sentence
when he recanted his views in 1619. Traske tried to reinstate himself
within the Church.

The period from 1620-30 is a little vague. John Traske was active as an
itinerant preacher spreading the virtues of Calvinism and his Sabbatarians
views in and around Devonshire. Traske became so busy that he ordained
four men to assist him in his ministry. He also spent part of this period
as the private chaplain to the household of Sir Richard
Strode of Cattistock (Dorset). Before returning to London ca.
1628-30, there are some indications that Traske seems to had attempted to
be a obedient clergyman.

By 1630 if not earlier, John Traske had returned to London and joined
the Independent Jacob-Lathrop Congregation until his death in 1636. He may
have introduced some Sabbatarian views during his membership. He would
seem to had renounced his Sabbatarian views. He was arrested by the High
Court of Commission in 1636 regarding Sabbatarian organizations in England
but renounced any dealings with them. After a short period in Poultry
Counter (Prison) in London, Traske became ill and died a short time later
from poor health.

A major concern of the High Court of Commission in 1636 was John
Traske's wife Dorothy Traske (1585?-1645). She had not
renounced her Sabbatarian views, and seems to have been quite active in
the movement. Refusing to recant her views the State had her confined
until her death in 1645. Traskite Sabbatarians may well have vanished in
the late 1620's to 1645 except for the efforts of Dorothy Traske to keep
the movement alive.

Theophilus Brabourne

Theophilus Brabourne (1590-1662) was an Anglican
priest ca. 1621-42. Unlike John Traske, Brabourne attempted to incorporate
the Jewish Sabbath observances into the general practices of the Church of
England. There is little indication of any attempts of starting another
Sabbatarian sect.

Theophilus Brabourne (1590-1662) came from Norwich. He
entered into the family hosiery business there ca. 1605. He later earned
an M.A., and was ordained in 1621. From 1633-30 Brabourne was active in
the Dioceses of Norwich.

Brabourne's major contribution to English Sabbatarianism was through
his scholarly writings. Brabourne's writing reflect some of the earlier
Puritan Sabbatarian influences. His first work: A Discourse upon the
Sabbath Day; ... (1628) argued for the practice of Saturday Sabbath
based on scriptural arguments to the Church of England.

His second work: A Defence Of that most Ancint and Sacred
ordinance of the Sabbath Day, ... (1632) was basically a revised
and expanded second edition of his earlier work: A Discourse upon
the Sabbath Day; ... (1628).

In 1634, he was being held at the Gatehouse (Westminster), a
Parliamentary gaol, for holding heretical views. The Court of High
Commission was interested in his Sabbatarian writings. From later 1634 to
early 1635, Brabourne had an extended conversation with officials of the
Church over his agreed upon personal recantation. The final public
document was a rather carefully worded document acceptable to all parties
concerned.

Brabourne soon found himself back in Norwich as a priest in 1635.
Brabourne always held that his carefully worded recant was not a negative
statement on Sabbatarians. His recent brush with the State resulted in a
lowered public image from 1635-54.

After receiving a family inheritance in 1648, Brabourne left the Church
to continue his research and to write. From 1654-60, Brabourne published
at least seven religious works. One of his last works: Of the
Seventh Day (1660) restated Brabourne's scriptural research on the
Saturday Sabbath.

Brabourne's writings were a major source of scriptural research for
later Sabbatarians. He was not the only author during this period, but his
writings provided the scholarly research that was often lacking in other
writers on the subject.

London Sabbatarians to 1660

Other English religious sects that would embraced various levels of
Sabbatarianism. Prominent among these were the General Baptists and the
Particular Baptists. By 1650 a number of Seventh-Day Baptist congregations
were established in London, and throughout England. A number of
Independent congregations also embraced the Jewish Sabbath, and the Mosaic
traditions to greater or lesser degrees.

The Mill Yard Church (London) is often considered one of the first
established Sabbatarian congregations in London. Its exact beginnings are
still unclear. It may have developed from a Seventh-Day Baptist
congregation.

Dr. Peter Chamberlen, John More, or William Saller are often named as
the first possible Elders. John James (d. 1660) was an Elder until his
arrest, trial and his rather cruel murder at the hands of the Government
in 1660. James was accused of being a Fifth Monarchy Man on marginal
charges at best, but he became an object lesson of the Governmental
anger.

The Lothbury Square (London) Congregation (1652-54) in London was a
short lived endeavor. Peter Chamberlen and John More, or Moore establish a
Sabbatarian congregation with possible connections with the earlier Mill
Yard Church (London).

A prominent London pastor Henry Jessey (d. 1663), of the
Jacob-Lathrop-Jessey Congregation developed Sabbatarian leaning in the
mid-1650's. He and his congregation would be linked with Sabbatarianism.
Jessey became associated with the Fifth Monarchy Men until the
Restoration(1660).

Some of the better known Sabbatarian congregation in London were:

Coleman Street, Swan Alley (London) Congregation to ca. 1661. The
parish and church were heavily linked to the Fifth Monarchy Men. Arms and
ammunition were found there in 1657. It was a favorite meeting place for
Fifth Monarchists.

The Bell Lane (London) Congregation (ca. 1662- ) of
Particular/Calvinist Baptists under the leadership of John Belcher (d.
1695), or Bellchar . Belcher was a bricklayer by profession and itinerant
preacher with Fifth Monarchist leanings. He was arrested with John Canne
and Wentworth Day in Swan Alley in 1658 as Fifth Monarchy Men.

There was a close relationship from 1650-1660 between Sabbatarians and
the Fifth Monarchists movement. Many of these Sabbatarian congregations
survived the Restoration(1660). Sabbatarianism would continue to grow and
prosper in England into the eighteenth century.

SABBATARIAN BIBLIOGRAPHY

Primary Sources:

[Anon.] The Moralitie of the Fourth Commandment (1652)

[Anon.] An earnest address to the profaners of God's sabbath
[1708] [18th Century; reel 6899, no. 02] [ESTCT200921]

[Anon.] A discourse of the sabbath: or, the controversies about
the sabbath stated and examined, with reference to the law of nature, the
law of Moses, and the law of Christ (1683)

Abbott, George, 1603-49 and Broad, Thomas, 1577-1635. Vindiciae
Sabbathi, or, An ansvver to two treatises of Master Broads. The one,
concerning the Sabbath or seaventh day. The other, concerning the
Lords-day or first of the weeke with a survey of all the rest which of
late have written upon that subject (1641) [EEb, 1641-1700; 883:3]
[Wing (2nd ed.) A66] [ESTCR3974]

Bernard, Richard, 1568-1641. A threefold treatise of the Sabbath;
distinctly divided into the patriarchall Mosaicall, Christian Sabbath: for
the better clearing and manifestation of the truth in this controversie
concerning the weekly Sabbath (1641) [EEb, 1641-1700; 1056:16]
[Wing B2037] [ESTCR34406]

Brabourne, Theophilius, 1590-1662. A Discourse upon the Sabbath
Day (1628)

______. A Defence of that most Ancient, and Sacred ordinance of
the Sabbath Day ... (1632)

______. Of the Seventh Day (1660)

Brerewood, Edward, 1565?-1613. A learned treatise of the Sabaoth
(1630) [STC 3622]

______. [Another ed.] (1631)[STC 3623]

______. A second treatise of the Sabbath, or, A explortion of the
fourth commandement (1632) [STC 3624]

Broad, Thomas, 1577-1635. Three questions ansvvered. ...
(1621) [EEb, 1475-1640; 579:02] [STC (2nded.) 3606]
[ESTCS106710]

______. Three Sabbath Questions (1621)

______. Tractatus de sabbato, in quo doctina Eccesiae declaratur
ac defenditur [1627] [EEb, 1475-1640; 1164:21] [STC (2nd ed.) 3808]
[ESTCS121948]

Burton, William, d. 1616. An abstract of the doctrine of the
sabbaoth. (1606) [ESTCS124659]

Byfield, Richard, 1598?-1664. Doctrine of the Sabbath
vindicated [1632]

Chamberlayne, Edward. Angliae Notitia (1702)

Chamberlen, Peter, 1601-83. Englands Choice (1682)

Collinges, John, 1623-90. A modest plea for the Lords Day: or
rather the summe of the plea made by divines for the Lords Day, as the
Christian Sabbath: against those who contend for the old Sabbath of the
seventh day in order from the creation (1669) [ESTCR43109]

Collier, Thomas, fl. 1691. The Seventh day Sabbath opened and
discovered, as it is brought forth, and to be observed now in the days of
the gospel: and the first day of the week, the time for publique
worship (1658)

Elliott, Edward. Plain scripture-proof, that the Christian Church
is under no obligation to keep any of the Jewish sabbaths.
(1708)

Falconer, John, 1577-1656. A Briefe refutation of Iohn Traskes
iudaical and nouel fancyes. Stiling himselfe Minister of Gods Word,
imprisoned for the lawes eternall perfection, or God's lawes perfect
eternity [1618] [EEb, 1475-1640; 79:22] [STC (2nd ed.) 10675]
[ESTCS114688]

Fisher, Edward, fl. 1627-55. A Christian caveat to the old and
new sabbaratians. Or, A vindication of our Gospel-festivals. (4th
ed.; 1652) [EEb, 1641-1700; 713:4] [Wing F990] [ESTCR12604]

Fuller, Thomas. The Church-History of Britian, from the Birth of
Jesus Christ until the year 1648 (1655)

G[ouge], W[illiam], 1578-1653. The Sabbaths sanctification
... (1641). [EEb, 1641-1700; 1485:4] [Wing G1395] [ESTCR31086]

______. [Another ed.] (1641) [EEb, 1641-1700; 983:12] [Wing G1396]
[ESTCR7871]

Harvard, Simon, 1572-1614. Three sermons vpon some portions of
the former lessons appointed for certaine Sabbaths. [EEb,
1475-1640; 1989:11] [STC (2nd ed.) 12923.5] [ESTCS124981]

Heylyn, Peter. The History of the Sabbath (2nd ed.;
1636)

Jessey, Henry (d. 1663). A Calculation for this present year,
1645 [1645]

______. Miscellanea Sacra, or a Diverse Necessary Truths
(1665)

______. A Scripture Almanack, or, A Calculation for the year
1647 [1647]

Porter, Edmund, 1595-1670. Sabbatum. The mystery of the Sabbath
discovered. Wherein the doctrine of the Sabbath, according to the
Scriptures, and the pimative church, is declared. (1650).
[ESTCR230101]

Roberts, Humphrey, fl. 1572. [An earnest complaint of diuers
vain, wicked and abused exercises, practiced on the Saboth day: which
tende to the hinderance of the Gospel, and increase of many abhominable
vices. Whit a shorte admonishment to all popist priests and negligent
ministers] [1572] [STC (2nd ed.) 21090] [ESTCS125948]

Ives, Jeremiah, fl. 1653-74. Saturday No Sabbath, Or, The
Seventh-Day Sabbath Proved To be of no force to the Beleeving Gentiles in
the times of the Gospel, by the law of nature, Moses, Christ ...
(1659) [EEb, 1641-1700; 1231(18)]

Keach, Benjamin, 1640-1704. The Jewish Sabbath abrogated: or, The
Saturday Sabbatarians confuted. (1700) [EEb, 1641-1700; 280:6]
[Wing K73]

Ley, John. Sunday a Sabbath: or, a Preparative Discourse for
Discussion of Sabbatory Doubts (1641)

Marlow, Issac. A Tract on the Sabbath Day (1694)

More, John. A Generall Exhortation to the World (1652)

______. A Trumpet Sounded; or The Great Mystery of the two Little
Horns Unfolded (1654)

______. Moses Revived; or a Vindication of an ancient law of
God ... (1670)

Norris, Edward, 1584-1659. A Treatise, maintaining that temporall
blessing are to be sought and asked with submission to the will of God.
(1636) [EEb, 1474-1640; 1212:5] [STC (2nd ed.) 18646]
[ESTCS103140]

______. The nevv Gospel, not the true Gospel. (1638) [EEb,
1475-1640; 1212:4] [STC (2nd ed.) 18645] [ESTCS113242]

Ockford, John. The Doctrine of the Fourth Commandment, Deformed
by Popery; Reformed & Restored to its Primitive purity.
(1650)

Ross, Alexander. A View of all Religions in the World
(1653)

______. [Another ed.] (1683)

Russell, William.No Seventh-Day-Sabbath Commanded by Jesus Christ
in the New-Testament(1663)

Saller, William, (d. 1680?) and Spittlehouse, John (fl. 1653). An
Appeal To the Consciences of the chief Magistrates of this Commonwealth,
touching the Sabbath-day (1657)

______. A Preservative against Atheism and Error, Wherein some
fundamental points in religion ... Are by way of question and answer,
handled ... To which is added, A brief answer to William Russell in a book
of his, also entitled, No Seventh-day-Sunday in Christs New
Testament (1664)

Shepard, Thomas, 1605-49. Theses Sabbaticae. Or, The doctrine of
the Sabbath:...(1649) [EEb, 1641-1700; 2556] [Wing S3147]
[ESTCR232939]

Stennett, Edward, d. 1690? Royal law contended for. Or, Some
brief grounds serving to prove the the Ten Commandments are yet in full
force, and shall remain so, till heaven and earth pass away. (1667)
[ESTCR233387]

Thomas, Lewis, d. 1567/8. Seauen sermons, or the exercises of
seauen sabbath.(1638) [STC (2nd ed.) 24006.5] [ESTCS95539]

Tillam, Thomas. Seventh-day Sabbath sought out and celebrate, or,
The saints last design upon the man of sin with their advance of Gods
first institution to its primitive perfection ... (1657) [EEb,
1641-1700; 337.4] [Wing (2nd ed.) T1166] [ESTCR4598]

Traske, John, 1585-1636. Christs kingdom discouered. Or, That
true Church of God is in England, clearely made manifest against all
sectaries whatsoeuer. (1615) [EEb, 1475-1640; 1245:04] [STC (2nd
ed.) 24175.3] [ESTCS107721]

______. A Pearle for a Prince, or a Princely Pearl. As it was
deliuered in two sermons, ... (1615) [EEb, 1475-1640; 1119:02] [STC
(2nd ed.) 24176] [ESTCS102652]

[____]. Christs kingdome discovered. Or, that the true church of
God is in England. (1616) [ESTC (2nd ed.) 24175.7] [ESTCS95559]

[____]. Heauens ioy, or, Heauen begun vpon earch. Wherein there
is discouered more plainely than euer formerly. ...(1616) [EEb,
1475-1640; 578:15] [EST (2nd ed.) 13019] [ESTCS118657]

______. A Treatise of Libertie from Iudaisme, or An
acknowledgement of thre Christian libertie, indited and published by Iohn
Traske: of late stumbling, now happily running againe in the race of
Christianitie. (1620) [EEb, 1475-1640; 1011:12] [STC (2nd ed.)
24178] [ESTCS118597]

______. The Povver of Preaching. Or, the powerfull effects of the
word truely preached, and rightly applyed, as it was deliuered in one or
moe sermons. By Iohn Traske, preacher of Gods word sometimes at Axminster
in Deuon: afterwards at the Fleete in London: and now at Tillingham in
Dengie hundred in Essex. (1623) [EEb, 1475-1640; 1119:03] [STC (2nd
ed.) 24177] [ESTCS102654]

Warren, Edmund. The Jevvs Sabbath antiquated, and the Lords Day
instituted by divine authority. Or, The Change of the Sabbath from the
last to the first day of the week, asserted and maintained by
Scripture-arguments, and testimonies of the best antiquity; with a
refutation of sundry objections araised against it. The sum of all
comprized in seven positions. (1659) [Thomason Tracts;
147:E.986(26)] [Wing W-955]

White, Francis, 1564?-1638. A Treatise of the Sabbath-Day;
containing a Defense of the Orthodoxall Doctrine of the Church of England
against Sabbatarian Novelty (1635) [EEb, 1475-1640; 1225:1] [STC
(2nd ed.) 25383] [ESTCS119874]

______. [Another ed.] (1635) [EEb, 1475-1640; 1048:2] [STC (2nd
ed.)25384] [ESTCS119876]

_______. [Another ed.] ([1635) [STC (2nd ed.) 25384.5] [ESTCS95788]

______. (3rd ed.; 1636) [EEb, 1475-1640; 1469:02] [STC (2nd ed.) 25385]
[ESTCS114004]

Secondary Sources:

Ball, B. W., The Seventh-day Men: Sabbatarians and Sabbatarianism
in England and Wales, 1600-1800 (1994)

Brinegar, L. B., Puritan social discipline: Sabbatarianism and
the ecclestiastical reform movement in England 1603-1624 (1995)

Ferencz, Jozsef, "David Ferencz es a Szombatossag" Kereszteny
Magvetö, 9 (1874)

Ivimey, J. History of the English Baptists (4 vols;
1811-30)

Katz, D. S., Sabbath and sectarianism in seventeenth-century
England (1988)

Kohn, Samuel. A Sombatosok törentenetük, ... (1889)

______. Die Sabbatarier in Siebenbürger (1894)

Kovary, Laszlo, "A Szombatosok irodalmi maradvanyai, etc.",
Kereszteny Magvetö, 21 (1886)

______. "Pechi Simon Kancellar", Kereszteny Magvetö, 6
(1871)

Parker, K. L., The English Sabbath: A Study of Doctrine and
Discipline from the Reformation to the Civil War (1988)

Whitely, W. T. Men of the Seventh Day, MS (thesis)
(Unpublished)

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