The Doctrine of the Sabbath, Thesis 170 – Thesis 174
Thesis 170.
If because we reade not any expresse mention that the Patriarchs before Moses time did sanctifie a Sabbath, that therefore the Sabbath was not sanctified at that time, we may as well argue that it was not observed all the time of the Judges, nor of the books of Samuel, because no express mention is made in those books of any such thing: for if it be said that there is no doubt but that they observed it because it was published on Mount Sinai, the like we may say concerning the Patriarchall times, who had such a fam…us manifestation of Gods minde herein, from the known story, Commandment and example of God in the first creation, Gen. 2.2. it is not …aid expresly that Abram kept the Sabbath, but he is commended for keeping Gods Commandments, Gen. 26.5. and is not the Sabbath one of those Commandments, the breach of which is accounted the breaking of all? Exod. 16.27, 28. and may we lawfully and charitably think that Abram neglected other morall duties because they are not exp…esly mentioned? again it may be as well doubted of, whether the Patriarchs observed any day at all (which our adversaries confesse to be morall) because it n…ither is exp…esly mentioned…: again it may be said with as good reason, th… the sacrifices which they offered were without warrant from God, because the Commandment for them is not expresly mentioned: but we know that Abel by faith offered, and faith must arise from a precedent word: so that as the approved practise of holy men doth necessarily imply a command, so the command given (as hath been shewn) to Adam, doth as necessarily inferre a practise: again if no duties to God were performed by the Patriarchs, but such as are expresly mentioned and held forth in their examples, we should then behold a strange face of a Church for many hundred years together, and necessarily condemn the generatio… of the just▪ for living in grosse neglects and impieties, t…ere being many singular and speciall duties which doubtlesse were done that were not meet particularly to be mentioned in that short epitome of above 2000 years together, in the book …f Genesis: and therefore for M. Ironside and Primrose to conclude that the keeping of the Sabbath had certainly been mentioned if it had been observed, is very unsound. M. Primrose thinks that if the Sabbath had been observed, Irons. Q. 1 cap. 2. Prim. par…. 1. cap. 2… S. 4.it had been then mentioned, because lesser things then the Sabbath are made mention of, there being also frequent occasion to speak of the Sabbath, and that Moses and the Prophets would have pressed the observation of it from the Patriarchs example if they had so practised. But what is this kinde of arguing, but to teach the holy Ghost, what and when and how to speak? for there be many lesser matters exprest in many other historicall parts of the Scripture, and good occasion as man may fancy to speake of the Sabbath, and yet we see it is past by in …ence: but it is no wonder if he who questions whether there were any daies of fasting and prayer for 2000 yeeres together, because they are not expresly mentioned, if that he doubts also whether there were any Sabbath all that time, upon the same ground: but can any question that considers the sorrows of those times, which all ages have put men to seek God in such duties, but that they had such daies of fasting, as well as their betters in Evangelicall times, when the Bridegroom was gone.
Thesis 171.
It is not improbable but that the Sacrifices of Cain and Abel, Gen. 4.3. were upon the Sabbath day, the usuall stated time then for such services; for that which our Translation renders, In processe of time, the Hebrew cals it, foreign i. The end of daies; and why may not this be the end of the daies of the week (a known division of time, and most famous from the beginning of the world, as R…vet demonstrates out of the best Antiquaries) rather then at the end of the moneths of the yeere? But 'tis not good to wrastle with probabilities, of which many are given, which do rather darken then clear up this cause: This only may be added, that suppose the Patriarks observed no Sabbath from mans fall to Moses time; yet it will not follow that man in innocency was a stranger to it, because man in his apostacy forgot, or did not regard to keep it.
Thesis. 172.
If therefore it was a duty which Adam and his posterity were bound to keepe by a Law given them in innocency: Then it undeniably follows, that the observance of a Sabbath doth not depend upon great numbers of people to sanctifie it; for at first creation the number was but two, and yet they both were bound to observe it then: nor yet is it to be cast aside through any mans freedom from worldly imcumbrances, whereby he hath liberty to serve God more frequently every day; for thus it was also in the state of innocency, and yet the Sabbath to be observed then: It is therefore unsound which M. Primrose affirms herein, viz. That the consecration of a certain day for Gods service is not necessary, but then only, when many troop together and make up the body of a great Assembly; and that therefore it may be doubted whether the Patriarks having but small families and little cumber, observed any Sabbath, but rather served God alike every day with great ease and assiduity; and that therefore there was no need nor cause of a Sabbath till they became a numerous people at mount Sinai. But beside what hath been said, how will it appeare that the posterity of Seth called the sons of God, Gen. 6.1, 2. were not a numerous people? Or that Abrahams family was so small? out of which he could gather three hundred fighting men to pursue five mighty Princes in battell? But suppose they were few, yet have not small companies, and particular persons as much need of the blessing of a Sabbath? and speciall communion with God therein, as great numbers and troops of people? Is not the observation of the Sabbath built upon better and surer grounds mentioned in Scripture, then bignesse of number, and freedom from cumbers, not mentioned at all?
Thesis 173.
If Adams fall was before the Sabbath (as Mr. Broad and some others otherwise orthodox in this point of the Sabbath, conceive, by too much inconsiderate wresting of Psal. 49.12. Iohn 8.44.) yet it will not hence follow that he had no such command in innocency to observe the Sabbath before his fall: For whether man had fallen or no, yet the thing it selfe speaks that God was determined to work six dayes in making the world, and to rest and so to sanctifie the seventh, that hee might therein be exemplary to man; and consequently God would have given this law, and it should have been a rule to him whether he fell or no; and indeed the seventh daies rest depends no more upon mans fall, then the six daies worke of creation, which we see were all finished before the fall; the seventh daies holinesse being more sutable to that state then the six daies labour, to which we see he was appointed, if Gods example had any force to direct and lead him thereunto. Againe, if the law of labour was writ upon his heart before he was actually called forth to labour, viz. To dresse and keep the garden, Gen. 2.15. why might not also the law of holy rest be revealed unto him by God, and so answerably writ upon his heart before he fell, or came actually to rest upon the Sabbath? Little of Adams universall obedience to the Law of workes, was as yet actuall while he remained innocent; and yet all his obedience in time to come was writ upon his heart the first moment of his creation in the Image of God, as it were aforehand, and why might not thi… Law of the Sabbath be writ so aforehand?Broad. Tract. c. 1. And therefore M. Broad need not trouble himself or others in enquiring whether God sanctified the Sabbath before or after the first seventh day wherein God rested; and if before it, how Adam could know of the Sabbath before Gods compleat rest upon the first seventh day, the cause of it? for God was as well able to make Adam privy to his counsell aforehand concerning that day, before Gods rest on it, which was a motive to the observance of it, as he was to acquaint his people with his purpose for a holy Passeover before the occasion of it fell out:Ibid. Mr. Broad indeed tels us that its most probable that God did not blesse and sanctifie the first Sabbath or seventh day of rest, because it is not said that God blessed the Sabbath because he would, but because he had rested in it; but by his leave it is most proper to say that God at the end of the six daies worke had then rested from all his works; and thence God is said to sanctifie and rest the seventh day; his cessation from worke which is the naturall rest being the cause of resting the seventh day with a holy rest (as we have shewn) and therefore there is no reason to stay till the seventh day was past and then to sanctifie it against the next seventh day; the first seventh day, upon the ground mentioned, being first sanctified, and which Adam might be well enought acquainted with aforehand, as hath been shewn.
Thesis 174.
If the Scriptures may be judge of the time of mans fall (which yet is not momentous to cast the balance either way in this controversie) it will be found that neither Angels nor men did fall the sixt day before the Sabbath; for then God looked upon all his works, and they were very good, Gen. 1.31. and therefore could not as yet be bad and evill by any sin or fall; and now because it's more then probable that if Adam had compleatly sanctified and stood one Sabbath, he had stood immutably, as I think might be demonstrated; he therefo…e not standing a whole seventh day, for then he could not have fallen, and yet not being fallen the sixt day, he therefore fell upon the Sabbath day, that as the breach of every other command was wrapt up in that first sin, so this of the Sabbath. The objections against this from Iohn 8.44. that Satan was a murderer from the beginning, and from Psal. 49.12. that man in honour did not foreign or abide one night in that estate, with some other conjecturall reasons taken from some of the Schoolmens Obs and Sols are easily answered by a serious and sober minde, and therefore I leave them.