Essay Concerning the Sabbath, Introduction
THE INTRODUCTION Concerning the ESSAY Touching the SABBATH.
CAPITULUM I.
1. The Theſis to be defended. 2. The two Champion Opponents of it named, and noted. 3. The two Combating-Defendents of it decyphered, and engaged. 4. Some Auxiliary Forces drawn out to the Battel, by Willet and Weemſe &c. as occaſion ſerves.
1. THE Theſis to be defended by us, and our Aſſiſtants is, That thoſe words Gen. 2.23. And …n the Seventh day God ended his work which he had made. And he reſted on the Seventh day from all his works which he had made. And bleſſed the ſeventh day, and Sanctified it; becauſe in it he had reſted from all his works which God Created and made; I ſay thoſe words were ſpoken by Moſes Hiſtorically, narrating what God hath actually done, in inſtituting the Sabbath at the beginning of the World; and not Proleptically, predicting, or fore-ſpeaking only what God would do in time to come, in Inſtituting the Sabbath; viz. That long after the Creation (as is by ſome ſuppoſed) at the time of the comming of Manna in Moſes's time, (Ex. 16.) God would Inſtitute the Sabbath.
2. The two Champion opponents of this poſition are, Franciſcus Gomarus, and Petrus Hylinus, who have ſo toyled themſelves, to prove the Negative, that is, to aſſert a Prolepſis, as is to me a wonder, yea Wonders; to wit, in ſweating themſelves in ſeeking their Prolepſis, ſo as they cauſe in me a jealouſie, that they themſelves are not cordially perſwaded they can clearly find it. Nor is it poſſible (ſaith the Law) to prove a meer Negative. Nor was it ever heard of a Prolepſis of that length of time, viz. of above 2000 years, viz. from the Creation to the coming of Manna.
3. The former of theſe two Champions, viz. Gomarus with his Regiment of Authors, Rivet de Orig. Sabb.and Arguments againſt our Theſis doth renouned Rivet * encounter, and to good purpoſe.
4. To the other, viz. Peter Hylyn I ſhall reply the leſs, becauſe Rivetus hath ſaid ſo much; and Learned Willet and Weemſe will ſay more.
CAP. 2.
1. Rivets ſtrength weakens Gomarus.
2. Rivets Aſſertion in oppoſition to Gomarus proved by Thirty Learned Proteſtant Authors.
3. The Papiſts alledged for us.
4. The Fathers alledged for us.
1. OUR firſt Work then in order to the proving of our foreſaid Theſis is, to mind you of Learned Rivet n="*" De Orig. Sab.his ſtrong Anſwer to Gomarus, touching our foreſaid Theſis, and the concerns thereof. For by how much Gomarus his Negative (that God did not Inſtitute the Sabbath at the Creation) is Invalidated; by ſo much Rivetus his Affirmative (that God did Inſtitute the Sabbath at the Creation) is Corroborated. (Sie vice erſa) By ſo much as Rivets Affirmative is Confirmed, by ſo much Gomarus his Negative is weakned. Now that the (judicious Readers) may in this ſcarcity of Rivets anſwer have ſo much of it in your eye, as thereby ye may better judge of Gomarus his and my Treatiſe, I ſhall take the pains (though now irkſom to my ancient Body) to give you a Breviat of Rivets Treatiſe in anſwer to Gomarus de origine Sabbath. which is all the Anſwer I ſhall give to him, the ſaid Gomarus.
2. To come then to the very point of giving in Rivets Anſwer to Gomarus, againſt his Negative [That God did not Inſtitute the Sabbath in the beginning of the World] take Rivets grand Aſſertion, Rivets grand Aſſertion againſt Gomarus.with the ſaid Rivets Regiment of Witneſſes to the ſaid Rivets Aſſertion, as followeth; viz, That God did from the beginning of the World Sanctifie the Seventh day for his Worſhip among men, hath been (ſaith Rivet) the common opinion of the Learned which have flouriſhed in the reformed Churches, as the moſt Excellent and moſt Learned Ant. Walleus hath ſhewed in his Diſſertation concerning the Fourth Commandement, Cap. 3. Alleaging the Teſtimonies of Luther, Com. in 2 cap. Gen. of Zuinglius. Com. in 20 of Exod. of Calvin on the ſame place, and in his Notes on the 4th. Com. Ex. 20. and Deut. 5. Where he doth more clearly explain himſelf. Of Beza in 1 Apoc. of Martyr in Cap. 2. Gen. and on 4. Com. Bullinger on 12. Chap. of Mat. Zanchie in his Lib. 1. part 3. de Oper. Creat. Cap. 1. & Decad. 1. Serm 4. Of Ʋrſin. in his Exercit. Catachet upon the Fourth Commandment. Gualter on Matt. Hom. 162. Of Aretius in his 1 Tom. of his Common places. Of Bonaventure Bertram. Of the Judaic. Pol. Cap. 2. Of Mercer on Gen. 2. Of Anto. Faius in his Enchir. theol. Diſp. 47. on the 4 Com. Of Junius on Gen. 2. Of Pareus on the ſame. Of Zepperus. 4 Book, Chap. 24. Concerning the Forrain Laws of the Jews. Of Martinius in his Book concerning the Chriſtian and Catholick Faith. Of Alſted. in his Catechetical Theolog. Sect. 3. Cap. 6.
To which I add Lambertum Daneum in his Chriſtian Ethicks. 2 Book, 10 Chap. Largely; ſaying, That the Jews account the Seventh day holy; Yea, before all Legal Ceremonies, they received it by Tradition from their Fathers, to whom the Lord had revealed it, and to whom their Sacrifices were grateful, and their Seventh day well pleaſing. Rod. Hoſpinianum concerning the Jews Feſtivals; Chap. 3. We muſt (ſaith he) hold that the Sabbath was Inſtituted by the moſt excellent higheſt God, and not long time after in Moſes's time, in Mount Sina; but in the very beginning of the World. Joſiam ſimlerum in Exod. 20. God did, Moſes being Witneſs, in the Creation of the World, Sanctifie the Sabbath, N. B.and Bleſſed it. And ſeeing that the Fathers had their ſacred Conventions and Sacrifices, it is very likely they had alſo certain ſet times wherein they did Convene. And what day did they rather chooſe then that which was Sanctified by God himſelf. Martinum Bucer on John 5. It is very likely, that this obſervation of the Sabbath was not firſt brought in by Moſes, but by him a new eſtabliſhed. For the Ancient Fathers had it in uſe and practice among them. The other Martin. to wit, Chemnitius, on the Decalogue, Com. 10.2. confeſſeth, That the obſervation of the Sabbath was Inſtituted before the Law of Moſes. Conradus Pellican. in cap. 2. Gen. Cap. 3. ſaith, Bleſſed out of doubt were the reſt of the days; but that ſame Seventh day God willed, and taught that it was to be ſet up in its place, or kept, and ordered in this, that men might be at leiſure for, or to their Creator, wherein they might diligently apply themſelves to the ſtudy of knowing the good pleaſure of God, and of calling to mind his benefits; of admiring the Power, Wiſdom, Providence, and Goodneſs of that chief Workman, N. B.and of hearing or Learning from the FATHERS AFORE THE LAW, or out of the Sacred Books by Interpreters after the Law was given, what the Omnipotent requires of us, &c. Wolfang. Franzius in Schola Sacra Diſp. Theſis 1.11. It doth appertain (ſaith he) to the Eutaxie or good order of the Eccleſiaſtical State, in ſtate of Innocency, ☞that there ſhould be a Sanctification of a certain, or ſet time, viz. of the Seventh day or Sabbath; To wit, God bleſſed the Seventh day, and Sanctified it, becauſe in it he reſted from all his Works. And he puts, in the Margin of his Book, theſe Words, [In the State of Innocency the Seventh day was Sacred.] John Conrad. Pfeilen. in his Clar. Theolog. pag. 217. The Sanctification of the Sabbath was not long, and at laſt then Inſtituted in the time of Moſes, when the Decalogue was promulgated in Mount Sinai: But was ordained and ordered preſently after the Creation of the World: But was indeed afterwards in the Law of Moſes ſeverely repeated, upon penalty of Death, not to be violated. Henricus Butingus, Chronol. Pag. 12. ad annum Mundi primum, The Sabbath is Sanctified by God, and Celebrated by our firſt Parents in Paradiſe, whilſt our Nature was yet perfect. To the ſame effect Bartafius concerning the Seventh day of the week, doth ſpeak in Verſe. Nor doth Golartius diſſent from him, writing on the ſame place. I could alſo add Tilenus (whiles he was a Soldier in our Camp) on the fourth Command. Theſ. 3. And Marlorat. in Theſaur. Locor. Commun. More Authors might be brought; But here are produced THIRTY, from whoſe judgment I could not prevail with my ſelf to depart.
3. Among the Papiſts there are ſome for the Negative, That God did not Inſtitute the Sabbath at the beginning of the World; as Abulenſis, and all that follow him. Others are with us, for the Affirmative, That it was Inſtituted at the Creation of the World; as Auguſt. Stench. Eugub. in Coſmopoeia, on Gen. 2. Who will not only have it that then, at the beginning of the World that Day was Sanctified for the uſe of Divine Worſhip; But alſo they had it after that, in all Ages, in all Nations (or Gentiles) Venerable, and Sacred. So Gilbertus Genebrandus in Chronolog, ad Annum primum Mundi, The Sanctification (ſaith he) of the Sabbath; and that it was obſerved in all the time of the Law of Nature, N. B.the Hebrews deliver it to us. And ſo doth Lyranus, Gen. 7. even as he doth ſome other Legals. And the ſame Opinion doth Jacob. Salianus proſecute in many Words, in Annal V. Teſt. ad Annum Mundi 1, Diem 7. ubi Tertullianum (who ſeems to think otherwiſe) he doth explain, ☞concerning the Sabbath, as it is Ceremonially and rigidly obſerved by the Jews. Likewiſe Cornel. a Lapide on Gen. 2. It is manifeſt, ſaith he, that the Sabbath was Iniſtruted a Feſtival or Holy Day at firſt, not by Moſes, Ex. 20. v. 3. but LONG BEFORE, to wit, at the beginning of the World. He had ſaid a little before [He Sanctified it, that is, He Inſtituted it, a Holy Day, and would have it to be honoured with an high eſteem of Adam and his Poſterity with a Sacred leiſure and Worſhip of God.] He addeth, That the Fourth Commandement was a Divine Precept, not natural, but poſitive. As of the ſame Judgment he cites Catharinus, upon the ſame place. And Emanuel Sa conſenteth: Here, ſaith he, it appears that the abbath was Celebrated from the very Beginning. Which thing alſo Ribera aſſerts, N. B.and proves in the Ep. to the Heb. Cap. 4. Number 8.
4. As for the Ancient Fathers, few of them have touched the Queſtion. The Fathers alledged for us.Of them that have; ſome are for the Affirmative (though ſome other are cited rather for the Negative) whoſe words may be referred, not to the denial of that primaeve Sanctification of the Sabbath, but to the renewing of it, with addition of Rights and Ceremonies, formerly either unknown, or obliterated. Tertullian al…edged for us.Tertullian (whoſe words are chiefly urged) although having to do againſt the Jews, refers the Inſtitution of the Sabbath to Moſes (to ſhew that it did appertain to the Ceremonies of the Law, and therefore to be Antiquated) yet nevertheleſs doth elſewhere acknowledg, that the Jews do ſay, That God did from the beginning of the World, Sanctifie the Seventh Day, in reſting from all the Works which he had made. And from thence alſo Moſes ſaid to the People REMEMBER THE SABBATH DAY. So he Adverſ. Jud. Cap. 4. Neither doth he deny it to be true, who in his Fourth Book, Chap. 11. againſt Marcion affirmeth, as his own ſence, That Chriſt himſelf made the Sabbath day, by his Fathers Bleſſing, to be Holy from the beginning of the World, and made it more Holy by his own Benefaction. If ſome others think otherwiſe, in favour of the Negative, more and of no leſs Authority may be produced for our Affirmative, as Cl. Ʋ. Waleus hath Demonſtrated, alledging the Teſtimony of Philo. Lib. 3. de vita Moſis. Chryſoſtom Hom. Philo, Chryſoſtom, Theodoret, Auſtin, are for us.10. on Gen. Theodoret. in his Queſtions on Geneſis. Auſtin. Ep. 86. ad Caſul. And we ſhall find anon other of the Fathers of the ſame mind.
CAP. 2.
Rivets firſt Argument for us by him defended.
1. The Argument, from Gen. 2. ver. 2, 3.
2. Gomarus his anſwer.
3. Rivets reply.
1. THE Foundation of the whole Affirmative aſſertion is laid, and that juſtly, in thoſe words, Gen. 2. ver. 2, 3. Which are, That the Sabbath was immediately after the finiſhing of the Creation of the World, Inſtituted for Adam and his Poſterity, for the Worſhip of God. For from that place of Gen. 2. ver. 2, 3. It is manifeſt that God bleſſed the Seventh Day after the Creation, The grand Queſtion Contro vertedand Sanctified it. Now a Queſtion is moved, Whether he did Sanctifie it juſt then, or whether he deferred it till long aft… …e Creation, viz. for the ſp… of Two thouſand four hundred and fifty three years. So that the ſenſe of the Moſaical Story ſhould be, That God after his finiſhing his Six days work, reſted the Seventh. And after Two thouſand four hundred fifty three years God bleſſed a like day, and Sanctified it to, or for ſacred uſe. And of Neceſſity this muſt be the ſenſe, of thoſe men who do ſo much diſjoyn thoſe words, [He Finiſhed, Reſted, Bleſſed, and Sanctified] as that they refer the former words to the time of the beginning of the World, the later words to the time of Moſes giving the Law. But we ſtand to it, That all thoſe words which are conjoyned by a Copulative, are not to be torn aſunder, to ſo great a diſtance. For ſeeing Moſes diſcourſeth of the Seventh day after the Creation (I ſay the firſt Seventh) that is …nediatly following after the …ſt ſix days; It ſeemed neceſſary to us, that the ſame day which was the Seventh from the Creation, was the day of Reſt, and of Sanctifing it.
The Propoſition.2. The force of Gomarus his anſwer he gives us in this Syllogiſme: that which in Gen. 2. ver. 2.3. is neither expreſly aſſerted, nor is by any circumſtances of that Scripture evinced, that cannot be proved by it.
The Aſſumption.But that the Sabbath was Inſtituted at that very time, when at firſt the Creation of the World was finiſhed, is ſuch a thing was in Gen. 2. Is neither expreſly aſſerted, nor is by any circumſtances of that Scripture evinced;
Therefore out of that place of Scripture it cannot be proved.
1. Rivet's Reply. The truth of the Propoſition we grant, as clearer then the Sun; But the truth of the Aſſumption we deny. And thoſe things that are brought by Gomarus for the contrary, do not at all eradicate our Aſſertions, but are meer ſuppoſitions without proof. Namely, That theſe things, Gen. 2. are not inſerted by Moſes, as if at that very time they had been done; but to ſhew that this Hiſtory of the finiſhing of the World, and of the Divine reſt on the Seventh day might be kept in perpetual Memory by the Iſraelites. So he, As if both may not be, viz. The thing done, and the memory of it kept in mind alſo. For ſubordinate things are not contrary. This for a taſt of the Firſt Argument.
CAP. III.
Rivet's Second Argument for us, That the Sabbath was Inſtituted from the Beginning of the World, and by him defended.
1. The Argument from Heb. 4.1. &c.
2. Gomarus his Anſwer.
3. Rivets's Keply.
Rivets Argument in a Rhetorical way.1. THE Argument is from the Epiſtle to the Heb. Chap. 4. v. 1. &c. And is this; When the Apoſtle would deſcribe the Spiritual Rest, promiſed by God, and would ſhew it was another Rest, different from the Sabbatiſme which the Jews obſerved according to the Law; And alſo different from the Rest in the Land of Canaan (into which Joſhua conducted the People,) he ſaith, thoſe words in Pſal. 95. v. 11. [… ſware, IF THEY SHALL ENTER INTO MY REST] were pronounced by David, although the works of God were finiſhed from the Foundations of the World, where he citeth that place in Gen. 2. And ſheweth, That the promiſe of Reſt made to the Believers, included in the threatning made to the Ʋnbelievers (of excluding them from the Rest) cannot be underſtood of the Reſt of the SABBATH, becauſe now the works of God having been finiſhed from the Foundations of the World, God had reſted the Seventh day from all his Works. From all which follows, That the Reſt of the the SABBATH day began (according to the Apoſtle) from the finiſhing of God's Works after the Sixth day. For it ſhews that men, even then, entred into that Reſt, from the time the World was finiſhed. For in vain he had ſaid theſe words [From the finiſhing of the works of God from the Foundation of the World.] if THAT SABBATH began after Two thouſand years, and more.
2. Gomarus in anſwer to this Argument ſaith, That it nothing moves him; not through forgetfulneſs of that place of Scripture; nor for want of a ſolid anſwer; but becauſe he could not obſerve in it, any mention at all concerning the Sabbath for Reſt, and the Worſhip of God. And adds further, No Argument (he believes) could be thence drawn, but ſuch as would be abſurd and void of any colour of an Argument.
3. To this Rivet replies, Theſe words (ſaith he) of Extenuation and contempt Gomarus oppoſeth to our words, which we objected as of great moment to the matter in hand. The Apoſtles Argument appears to be this.Rivet's Argument in a Syllogiſtical way.
God by the mouth of David, excludes Unbelievers from his Reſt.
But he doth not exclude them from that Reſt with which he reſted from the Foundations of the World, after the finiſhing of the Works of Creation; becauſe that Reſt was now long ſince paſt. Nor doth he exclude them from the Reſt in the Land of Canaan, becauſe many Unbelievers entred into it.
Therefore, There remains a Third Sabbatiſme into which they ſhall not enter.
The force of our Argument in that, conſiſteth, That no reaſon can be given, why the Apoſtle ſhould except that Reſt from the Foundations of the World, If it no ways appertained to men; and if under the reſt of God, he did not underſtand that which he preſcribed to men by his own example, that he might ſhew that Reſt not to be it, of which David ſpeaks; becauſe David could not promiſe that Reſt which from the Beginning of the World was by Gods Example Inſtituted by, or in the Sanctification thereof. Amd thus ye have a touch of Rivets 2 Argum.
CAP. IV.
Rivet's Third Argument for us by him defended.
1. The Argument from the Piety of the Patriachs.
2. Gomarus his Anſwer.
3. Rivet's Reply.
1. THE Third Argum. (taken from Reaſon) was this, The Patriarchs, and other Believers before Moſes, according to their Piety towards God, had their ſet times for Religion and Reformation according to their Power. Therefore they obſerved the Seventh day of the week for that purpoſe.
Which may be propounded otherwiſe, viz as Wallaeus *Cap. 3. Diſſert.propounds it. Nullo modo (ſaith he) &c. that is, It is no way likely the Patriarchs all that while, that Two thouſand years and upward ran out, had no ſet times, wherein they might remember the benefits of God in the Creation of Heaven and Earth; N. B.or that they might give to God a publick Worſhip; or give to themſelves and their Generations outward helps or means towards Piety (when as concerning the Worſhip it ſelf which they exhibited, there is frequent mention); or wherein they might permit a breathing and reſpit to their Servants, Hand-maid, and Cattel. N. B.If therefore they had any fixed time, it is altogether Conſentaneous to reaſon, that they would uſe that day, of the Sanctification whereof there was extant ſo perſpicuous a Teſtimony; and not any other days, of which there is no footſtep to be found in all the Old Teſtament.
The ſame thing did *Com. in 4 Precep.Calvin before that inſinuate, When God (ſaith he) delivered to the Saints the Right of Sacrificing, it is not Credible, That the obſervation of the Sabbath was omitted. But by reaſon of the pravity of Human diſpoſition, that which among the prophane Gentiles was utterly extinct, and in the Of-ſpring of Abraham was almoſt worn out of uſe, God renewed by his Law, that the Sabbath ſhould be honoured with an holy and inviolable Obſervation.
2. Gomarus Anſwers; That which with Calvin was not Credible, is with Gomarus not only Credible, but alſo the conſequence, from Godly mens Worſhiping to that day, wherein God reſted, or from God's example, is infirm; becauſe nothing hinders but that they might convene at ſome other convenient time for their publick Exerciſe of Religion.
3. Rivets Anſwer by way of retortion, thus; It is Manifeſt then (ſaith he) that among all thoſe that Convened for Publick Worſhip they Convened in a Convenient time.
The Queſtion now is, Qu.what is that time? which ordinary day was it? We who have known that God reſted the Seventh day, which the Authors of the contrary Judgment cannot deny; who alſo confeſs, That God preſcribed to the People of Iſrael the Seventh day for Publick Worſhip, becauſe in it he reſted, doth ſeem to us not ill to Collect, That it is Credible, that the firſt Fathers were taught of God concerning the manner of Worſhip. And from the ſame God, received the Religion of that Day. Thus ye have a glance of Rivet's Third Argument.
The reſt of Rivet's Arguments for the Original of the Sabbath to have been from the Beginning of the World I ſhall omit, and diſmiſs untoucht, both becauſe Rivet himſelf confeſſeth, That they are not of any great moment, if the Three former and chiefer would not prevail: as alſo becauſe I here give the Reader notice that the main of them would be touched in our ESSAY.
CAP. V.
D. Heylyn is Oppoſed, in the Matter and Subſtance of the preſent Queſtion of the Original of the Sabbath.
1. By Learned Dr. Willet.
2. By Worthy Mr Weemes, both which contend for the Truth, not in ſingle Combat with every particular oppoſed, but to aſſert and corroborate in groſs and in common the main of the Controverſy.
1. HEylyn *In his Hiſtory of the Sabbath.makes the Challenge, That thoſe words, Gen. 2. And God bleſſed the Seventh day, &c. are there delivered by way of Anticipation. Anticipations (ſaith he) of the ſame nature not ſtrange in Scripture. No Law impoſed by God on Adam, touching keeping of the Sabbath. The Fathers afore the Law kept not the Sabath, &c. So Heylyn, Verba ſine rebus.
2. Doctor Willet's Anſwer.
Willet On Ger. 2. v. 3.14.in oppoſition thereunto, on Gen. 2.4. Cites and Aſſerts as follows. Here we have the Inſtitution of the Sabbath (ſaith Willet) which afterward was revivd by the promulgation of the Moral Law. We refuſe therefore the erroneous Opinion of Toſtatus, and *In Gen. Lib. 1. p. 223.Pererius (two Popiſh Authors) who think that this Sanctifying of the Sabbath, is here mentioned by way of Anticipation, being not Inſtituted till the time of Moſes. For (ſay they) every day to man in the ſtate of Innocency ſhould have been a Sabbath. Neither was there any poſitive Precept given to Adam in Paradiſe, but only that of not eating the forbidden fruit. But in this affirming they are groſly deceived. 1. Man had now Tranſgreſſed before the Sabbath was Inſtituted (as after ſhall be proved). And therefore they do out of time urge the State of Man's Innocency. 2. If Man had continued in that State, ſeeing he was appointed to keep the Garden, and not to live idly, no not in Paradiſe; it is moſt like, that even then he ſhould have kept the Sabbath, as a reſt and Intermiſſion, even from ſuch Labour, as became that place; and as a Symbole unto him of a further perfection to be attained unto. 3. That the Sabbath was Inſtituted now, the Creation being finiſhed, it may appear by the Fourth Commandement, Exod. 20.11. where this Reaſon of the Law is given, For in Six days the Lord made Heaven and Earth &c. 4. It is alſo evident that the Sabbath was kept by Godly Tradition before the Moral Law was given, as appeares Exod. 16.23. To morrow is the Rest of the holy Sabbath to the Lord. N. B.5. Thus the ancient Fathers (Jerom, Auſtin, The ancient Fathers alledged.and Origen) ground the Inſtitution of the Sabbath, upon God's Example in this place, Jerom. trad. in Gen. 2. Auſt. Pſ. 80. And Origen thus anſwereth Celſus, Lib. 6. objecting, If God were weary, that he need to reſt; God reſted (ſaith he) that we reſting from our labour ſhould celebrate that day.
Thus of Doctor Willet. Of Weemes in Chap. 6.
CAP. VI.
Now for a cloſe, let us hear Learned Weems, ſpeaking punctually and fully to the Queſtion; in his Exercitations divine Command. 4. p. 229.
Queſt. QƲeſtion, Whether the Sabbath was from the begining, or not?
Anſ. The Lord ſetteth down his Example for Imitation to us, becauſe he rested that day, that we may learn, That the Inſtitution of the Sabbath was from the beginning.
Which is contrary to them, who hold, That the Sabbath was not ordained to be kept, till after the Lord had rained down Manna, Ex. 16.
Obj. And they ſay, that theſe words [The Lord reſted from all his Works the Seventh day] were a Reaſon added to Moſes's Sabbath, when the Law was given, but not to Adams's Sabbath before the Fall.
Anſw. But we anſwer; In the reaſons of the Commands there is ſomething Natural from the Begining, and ſomething added by Moſes, As in the reſpect of the 5th. Commandement, this was (Juris Naturae) of natural right, given to Adam, and all his Poſterity, viz. Honour thy Father and thy Mother THAT THY DAYS MAY BE LONG, that is, live happily here, and then to be Tranſlated to another life; But his was (Juris Moſaici) of Moſaical right, That thy days may be long in THE LAND WHITHER THOU ART TO GO: So this was (Juris Naturae) of Natural Right, in the Reaſon added to the Sabbath, Thou ſhalt reſt from all thy Works, becauſe God reſted from his Works: But this is only (Juris Moſaici) only of Moſaical Right, That the Sabbath ſhould be a Sign between God and them; and belongeth not to Adam's Sabbath, Ezek. 20.10. I brought them out of Egypt, and gave them my Sabbaths, that they might be a ſign between me and them. The Sabbath was … particular Sign to them, of their bringing out of Aegypt. And they ſhould always remember to keep it, becauſe the Lord brought them out of Aegypt. The Sabbath was from the Beginning; but it was acceſſory to the Jewiſh Church, that it was made a Sign; as the Rainbow was from the Beginning (the Reflex of the Sun in a Cloud); But it was not a Sign to the World until the Deluge.
Obj. 2 But they ſay, we read nothing in the whole Hiſtory of Geneſis, of the Sabbath, or that any of the Patriarcks kept it.
Anſ. We read nothing that the Adulterous, and Inceſtuous perſons were put to Death before Judah's time. N. B.Did the Patriarches ſuffer this ſin to be unpuniſhed all this time? And is it probable, that the Holy Men of God, who Sacrificed to the Lord and Worſhiped him, had not a certain time for his Worſhip determined to them? The Lord Sanctified the Sabbath as ſoon as he had reſted from his Works, and ſet up the Sun, and the Moon Lemaguadim (which is the Hebrew word uſed afterwards, in the Law, for the holy Convention) ad ſtata tempora. i. e. Set appointed times. What appointed times were then for his Worſhip, N. B.if not the Sabbath? For as yet they had none of their Aniverſary Feasts.
Obj. 3 Again they ſay, That the words ſet down in this Law [That thou mayſt reſt, and thy Servant may reſt] belonged not to Adam's Sabbath; For Adam before the Fall was not wearied; and there ſhould have been no ſervile Subjection before the Fall. Therefore theſe words belong only to Moſes's Sabbath.
Anſw. Although Adam ſhould not have been wearied in dreſſing of the Garden, yet it behoved him to reſt, that he might exerciſe himſelf only in the Worſhip of God. And though ſervile Subjection came in after Sin, yet if Man had not Fallen, there ſhould have been degrees of Superiority, and Inferiority; And there ſhould have been diſtinction of Sexes and dignities, &c.
Obj. 4 John 7.22. Chriſt maketh an oppoſition between two Laws, one of Circumciſion, and another of the Sabbath. And he ſaith, Circumciſion is kept, not becauſe Moſes Inſtituted Circumciſion, but becauſe it was from the Fathers: And becauſe Moſes's Law of the Sabbath was given after the Law of Circumciſion, therefore it is that Infants are Circumciſed upon the Sabbath, and yet the Sabbath is not broken.
Anſw. The Sabbath was given after Circumciſion with the rest of the Ceremonies belonging to it; which Chriſt eſpecially meaneth here: But the Moral part was given to Adam before his Fall. He maketh Oppoſition here but between the Ceremony of Circumciſion, and the Ceremony of the Sabbath; The leſs neceſſary Ceremony to give place to the greater. And the Jews ſay, when a Child was to be Circumciſed upon the Sabbath, yet the morning Sacrifice behoved to be Offered first, before the Child was Circumciſed; and then all the reſt of the Ceremonial Worſhip in the Sabbath, gave place to Circumciſion.
Obj. 5 And whereas they urge us, That there is no Example of the Patriarches who kept the Sabbath before the Manna was ſent down.
Anſw. It may ſeem out of Job, That they kept the Sabbath in his time (which was before the Law was given) It is ſaid, Job had Seven Sons; N. B.and they went and Feaſted in their Houſes, every one his day, Job. 1.4. And then it is ſubjoyned, Job 1.6. That there was a day when the Sons of God came to preſent themſelves before the Lord. Now who were the Sons of God here, but Job's Children? N. B.who Aſſembled themſelves to worſhip God, upon the Seventh day.
Obj. They ſay, that theſe words [God reſted] the Seventh day, and Sanctified the Sabbath a… ſet down (foreign) by way … Anticipation; becauſe God promiſed to Sanctifie that day afterwards.
Anſw. This carries no probability with it, that God is ſaid to Sanctifie it, becauſe he was purpoſed to Sactifie it afterwards. For then he might be ſaid to Sanctifie Moriah when he Created it, becauſe afterwards he was to build the Temple there; and to Sanctifie the Paſcha, and the Pentecoſt, becauſe afterwards he was to appoint them for holy uſes.
FINIS.