The Practical Sabbatarian, Chapter 44
CHAP. XLIV. Holineſs doth as well become the Chriſtian, as the Jewiſh Sabbath, if we look back to the Infancy of the World.
IT is not unuſual with many perſons to look upon the ſtrict obſervation of the Sabbath, as a piece of ſervitude, which onelyonly belonged to the Jews; and that Chriſts coming Externus dei cultus à naturae lege et jure exiſtit, cùm illud à naturâ comparatum eſt, ut tempus aliquid iis quae ad cultum pertinent opportunè, et liberaliter demiss. Azor.looſned the reins, and gave Chriſtians a greater liberty: Now to refute this unhappy fancy, ſhall be the deſign of this, and ſome ſubſequent chapters, and the only way to accompliſh the attempt, is to ſhew, that the Sabbath every way belongs as much to Chriſtians, as to Jews; and therefore the holy keeping of it concerns as much the one as the other, for holineſs is the end of the Sabbaths command. To ceaſe from ſervile works is the Command, and Sanctification is the end of that Command, as the School-men ſpeak.
Now to evidence this the more plainly and demonſtratively, we muſt run up the Sabbath to the fountain head, to Gen. 2. 3. Septimum diem deus non accommodum putabat ad creandum, ſed ad quietem adaptum ſtatuit. Theodor.the primitive inſtitution of it, which we find in the very infancy of the World, Gen. 2. 3. The Sabbath at firſt was given to the Sons of Adam, and not to the Sons of Abraham; and it was a Sun which did not onelyonly ſhine upon the coaſt of Judaea, but upon the whole world, and ſo every way belongs to us, as well as to the Jews.
This will be more clear if we canvaſs the words of the inſtitution recorded in the forementioned Gen. 2. 3. And God bleſſed the ſeventh day and ſanctified it, becauſe that in it he had reſted from all his works, which he had created and made Obſervatio ſab bati omnino praecepta ſuit, ante Moſen, quia in primâ creatione deus eam ſanxit. Par. in Gen.Before I paſs to a further explication of the text, I ſhall take notice, (as others have done) that all our tranſlatours of the Bible in the Contents of this Chapter, put in, the firſt Sabbath inſtituted: And therefore the apprehenſion of theſe learned men which put the ſacred Scriptures into an Engliſh dreſs, and made them ſpeak our mother tongue, might prevail much againſt the cavils of any of our own Nation.
But for the more clear explication of Gen. 2. 3. we muſt enquire into the meaning of theſe words, Bleſſing and Sanctifying; and I ſuppoſe the worthy Chryſoſtome may here be an authentical expoſitour, and thus he deſcants on this text, Gen. 2. 3. He ſanctified it; wbat means that word, he Chryſoſt. in Gen.ſanctified it? he ſeparated it; therefore the Divine Scripture, teaching us the cauſe why he ſanctified it, addeth, becauſe in it he reſted from all his works. Now hence God would teach us from the beginning to ſeparate and ſet apart one whole day in the circle of every week, to the exerciſe of ſpiritual things; For, for this cauſe did the Lord finiſh▪ all the fabrick of the world in ſix dayes, and honoured the ſeventh day with his bleſſing, and ſanctified it, becauſe in it he reſted from all his Illa ſanctificatio Sabbati nihil aliud eſſe poteſt, quàm mandatum de illo die ſanctificando Adamo datum. Dr. R.works. To this worthy Father, let the famous Biſhop of Armagh ſucceed, in the explanation of this text; To ſanctifie a Sabbath, ſaith he, is either to keep it holy, or to make it holy; and ſeeing God cannot keep any day more holy then another, the meaning muſt be, he made it holy, which is as much as to command the keeping of it holy. And it is obſervable, God bleſſed the Sabbath, not with natural bleſſings, that the Sun ſhould ſhine brighter, and the weather prove fairer on Zanch. de hom. Creat. lib. 1. Sab. fin. libr.this day, rather then another; but the bleſſings of a Sabbath are of another nature, they are ſpiritual bleſſings, converſe with God, holy and divine meditation, &c. which bleſſings proclaim the Sabbath to be Originally deſtinated to worſhip Thom. Aquin.and divine ſervice. It is the obſervation of Zanchy, That Ʋt ſanctifi…es, (i. e.) …t ſanctum et feriatum habeas ab opere ſervili ceſſando. Ger.Jeſus Chriſt on that day, when firſt the Sabbath was inſtituted, did take an humane ſhape, and converſed with Adam, and did inſtruct him in moſt holy Colloquies, and ſo was buſied that whole day with our Parents. This was the apprehenſion of that worthy perſon, who was not much ſubject Primùm deus ſanctificavit diem ſcptimum; Quia ſacra ordinatione eam ſegregavit ab aliis, et ſibi ſuo que cultui illam appropriavis.to fancies or enthuſiaſmes. The bleſſing of the Sabbath, ſaith reverend Calvin, was nothing elſe but a ſolemn conſecration, whereby God claims to himſelf the ſtudies and employments of men on the ſeventh day; (whether the laſt or the firſt of the week.) Firſt, God reſted, and then he bleſſed this reſt, or he dedicated every ſeventh day to holy reſt; and thus expounded is this text by the moſt famous writers of our own and forraign Nations; thus Zuinglius, Junius, and Tremelius, Ʋrſinus, Piſcator, Paraeus, Danaeus, Bullinger, Aretius, Chemnitius, Hoſpinianus, Bertramus, &c. expound this text; and beſides theſe mentioned, there are many Ne que enim Sabbatum per Moſen primò eſt inſtitutum, caelitus exhibito Decalogo, ſed religio Sabbati recepta fuit à ſanctis Patribus. Zepper.worthy Divines of our own Nation give the ſame interpretation. Thus Willet, Bownd, Greenham, Gibbons, Perkins, Babington, Dod, Scharpy, Williams, &c. Paraeus well obſerves, the word ſanctifie ſignifies four things in Scripture.
1. To make that holy, which was impure and propharie; and ſo the Saints are ſanctified by the bleſſed ſpirit of grace.
2. To ſet apart any thing from a common to a ſacred uſe; So God ſanctified the Prieſt, the firſt fruits, the tabernacle, and the utenſils of it, Levit. 27. 8.
3. To celebrate that as holy which is holy in it ſelf; ſo Prima requies fuit Sabbati, qua deus Gen. 2. 3. in honorem, et memoriam creationis ſuae et quietis, juſſit homines quieſcere ab omnibus operibus die ſeptimo. Alap.we ſanctifie Gods name, when in prayer we addreſs our ſelves unto him, and proclaim the glory of it.
4. To ſanctifie, ſignifies to be vacant for holy employments, and ſo we are commanded to ſanctifie the Sabbath, to be at leiſure for divine affairs. At firſt, ſaith Paraeus, God ſanctified the ſeventh day, viz. By an holy Ordination he ſet apart this day, and appropriated it to his own worſhip, and as a day of reſt to the Lord; and this Ordination implies a command, which is moral and binds all men. And that no other expoſition can be faſtned on this text is further evidenced Veriſimile eſt obſervationem ſabbati apud Patres in uſu fuiſſe ſicut et ſacrificiorum, à primordiis mundi. Riv. in Exod.from this, that the Lord in the promulgation of the fourth Commandment upon Mount Sinai, fetcheth this text of Scripture, as compriſing the Original of the Sabbath, laying the ground of his precept to keep it holy upon this his inſtitution, repeated in Exod. 20. 11. And it is obſervable, that to bleſs a day is no where ſpoken of in the whole Bible, but here in this text, and in Exod. 20. 11. And as the latter text, Exod. 20. 11. is ſupported by, ſo it is an interpreter of the former, viz. Gen. 2. 3. And God in the ſolemn promulgation of the fourth Commandment, doth there as Moſes doth here, Gen. 2. 3. couple the ſame things together, and ſo confirms the truth of Moſes his narration: So then, in the text of inſtitution, Gen. 2. 3. we have four things conſiderable.
1. Here is a Sabbath made.
2. Here is Gods own example for mans imitation, and ſo Benedixit deus diei ſeptimo ut in ipſo homines quieſcerent et cultui divino vacarent. Pet. Mar.it is, Exod. 20. 11. Gods example is for reſting on the Sabbath.
3. Here are the words of inſtitution, in that he ſaith, he bleſſed it, he ſanctified it, (i. e.) he ordained it to be a holy Sabbath; he dedicated it to his own ſervice.
4. Moſes confirms it with a reaſon, therefore it is the Lords inſtitution, and to be kept holy of us, becauſe then God reſted from all his work which he made. Nothing can be more obvious or plain, did not the unhappy wit of ſome men caſt a cloud to darken and veil it. Peter Martyr Rabbi Agnon.among others give us a full explication of this text, (ſo that many beams may proclaim the Sun) God bleſſed the ſeventh day, This bleſſing God gave to it, that it ſhould only be employed in Divine worſhip. Rabbi Agnon ſaith, That God bleſſed the ſeventh day (i. e.) he paſſeth a bleſſing upon the due obſervers of it, which could not be, unleſs there was an inſtitution of the Sabbath; for Obedience requires a command, and bleſſing is the uſual fruit of obedience.
And moſt probable it is, that the Sabbath was ordained foreign. Theod.in the ſtate of innocency (though whether it was ordained before the fall, or preſently after the fall, is all one to my purpoſe) for it did well agree with a ſtate of innocency, for Adam to be an imitator of God, reſting upon the Sabbath as proportionating himſelf to that admirable pattern and example; and beſides, Adam was to work ſix dayes (though his labour was delightſome, not toilſome) in imitation of God, and therefore to reſt the ſeventh day, becauſe God did ſo. And though Adam toiled not his body with pain and ſweat before the fall, yet intent he was upon his buſineſs whilſt he did labour, and ſix dayes were deſtinated to his labour, but on the ſeventh day his body was altogether freed from all labour, and his mind from attending to it, and ſo the whole man ſet apart for an holy reſt to the Lord, which well befitted him. And though on other dayes Adam ſerved God, yet neither the dayes, nor he on thoſe dayes were immediately conſecrated to God as this day was, and held alſo for holy duties, and to attend upon God more immediately, who in that happy eſtate did unqueſtionably appear unto him. And Adams perfection and knowledge, his holineſs and uprightneſs, his innocency of life, and rare accompliſhments, did all furniſh him with matter of contemplation, and made Cùm Adamus diverſae naturae negotiis, eodem tempore non potuerit convenientèr vacare. Aratione non eſt alienum, illi ſtatum tempus, ad utrum que ommodè perficiendum, a deo ſuiſſe aſſignatum. Quo poſſet libere hortum Edenis colere, et dei cultum publicum ſolenniter celebrare.him bold to preſent himſelf before God upon that day in a more ſpecial manner. And indeed a bleſſed and ſanctified day very well accorded with a bleſſed and ſanctified an eſtate, and ſo no jarring or diſagreement would intervene. And this day of Gods reſting was not only exemplary to Adam, but to all his ſeed, and ſo to Chriſtians as well as Jews, (the ſeventh in number, though not in order.) And it is further obſervable, that Adam had on him, and ſo ſhould all men have, a double calling, the one for his body, for which he was allowed ſix dayes, and the other for his ſoul, for which the ſeventh day was ordained: So then this obſervation of the Sabbath was no way diſagreeing to the ſtate of innocency. Man in that bleſſed condition could not conveniently attend upon two things at the ſame time, viz. the dreſſing of the Garden, and the ſolemn worſhip of God. And as one well obſerves, If heaven it ſelf be a perpetual Sabbath, why ſhould it be thought incongruous for man to keep a Sabbath in Paradiſe?
And indeed it cannot be incongruous, that the Sabbath ſhould be kept in Paradiſe, when the Sabbath it ſelf is a kind of Paradiſe; there is ſomething to reſemble a tree of life; here the ſoul taſteth of Sabbath Ordinances, and life, nay eternal life flows from them; and the pleaſures of a Sabbath, not a little reſemble the delights of Paradiſe: The Rev. 1. 10.ſoul being in the ſpirit upon the Lords day, much reſembles Adams rejoycing in Paradiſe; and no doubt but the ſweetneſs of Paradiſe did moſt principally conſiſt in the intimate communion Pſal. 63. 2.Adam had with God; and the ſame communion ſheds the delight and prerogative upon the Sabbath, or elſe wherein doth the Sabbath out-vy and excell other dayes?
And that the Sabbath was inſtituted from the beginning is not only moſt clear from Scripture, but moſt conſonant to reaſon.
The Patriarchs of old had their ſolemn worſhip. Cain and Abel offered ſacrifices, they called upon the name of the Sanctificavit deus diem ſeptimum (i. e.) ſanctum & celebrem haberi voluit, & à caeteris diebus ſegregavit. Catharin.Lord in a ſolemn way, Gen. 4. 26. And no doubt, this they learned from Adam, and he from God; they had their Altars, Gen. 12. 8. yea their ſet Altars, Gen. 13. 4. for ordinary worſhip: And if they had ſet worſhip, they muſt have ſtinted time; for how ſhall we meet together to perform ordinary worſhip without ſet times? And then no doubt, but the ſeventh day was that time, for we have not the leaſt ſhadow of any other ordinary time. And it is very unlikely, Gibbons Quaeſt. & diſput. in Geneſ. Quaeſt. tertiâ.that if there had been any, that no mention ſhould be made thereof in Scripture; therefore ſeeing mention is made of this day, Gen. 2. 3. before mention is made of any publick worſhip, and no other day is noted in all ſtory, till the 16th. Willet on Exod. 16. Quaeſt. 34. Voluit deus diem ſeptimum ſibi tribui, et d…cari, ut caeleſtibus, et divinis rebus intenti, deo gratias agamus pro acceptis beneficiis. Cathar.Chapter of Exodus, where again mention is made of the Sabbath, Exod. 16. 25, 26, 30. And the fourth Commandment ratifies the ſame day upon the reaſon aſſigned in Gen. 2. 3. It ſurely muſt be ſufficient and ſatisfactory to all reaſon, that the ſeventh day was the ordinary day appointed for thoſe times to perform ſolemn and publick worſhip to God.
And as when man hath run his race, and finiſhed his courſe, and paſſed through the larger circle of his life, he then returns to his eternal reſt; ſo it is contrived and ordered by divine wiſdom, that he ſhall in a ſpecial manner return unto his reſt, once at leaſt within the leſſer and ſmaller Rom. 11. 33.circle of every week, and ſo his perfect bleſſedneſs to come, might be fore-taſted every Sabbath day, and ſo be begun here. And look as man ſtanding in his innocency hath cauſe, thus to return from the pleaſant labours of his weekly Paradiſe employments; ſo man fallen, from his more toilſome labours to his reſt again: And therefore as becauſe all creatures were made for man, and man therefore was made in the laſt place after them; ſo man being made for God and his worſhip, thence it is, that the Sabbath wherein man was to draw nearer to God, was appointed immediately after the Creation, as learned men obſerve. For though man is not made for the Sabbath, meerly in reſpect of the outward reſt of it, yet he is made for the Sabbath, in reſpect of God in it, and the holineſs of it; to both which, then the ſoul is to Dr. Field.have its weekly revolution back again, as unto that reſt which is the end of all our lives and labours, and in ſpecial of all our weekly labour and work. Dr. Field profeſſeth, That to one who knows the ſtory of the Creation, it is evident by the light of Nature, that one day in ſeven is to be conſecrated to Gods ſervice and worſhip.
There muſt be a time allowed to every purpoſe, which is Ineſt homini naturalis inclinatio ad hoc, quod▪ cuilibet rei neceſſariae deputetur aliquid tempus, ſicut corpori ſomnus, et refectio, &c. quae requirunt tempus; ſic animae, tempus requiritur ad ejus refectionem, qua mens hominis in deo reficitur, Sayrus.neceſſary and indiſpenſable; ſo for our bodies, there muſt be a time to eat, to drink, to ſleep, &c. For civil affairs, there muſt be a time for work and labour, trade and merchandiſe, to promote and ſuſtain our civil intereſt; and ſhall not there be a ſet time for ſoul-refreſhments, when the precious ſoul may be recruited? Shall our Eſtates have their ſeaſons for their increaſe, and our Bodies for their ſupport, and not our Souls for their delight and edification? What is this but to debaſe the ſoul, and degrade it from its due honour and dignity? The Image of God is moſt lively impreſſed upon the ſoul, Eternity is riveted into the very nature of the ſoul, Jeſus Chriſt died for the Redemption of the ſoul, and ſhall only the ſoul want its term, its appointed ſeaſon for its ſpiritual converſe? Shall there be a Change time, and not a Church time? ſhall there be a time to Work, and not a Naturae inſtinctus eſt, ut aliquid temporis cultui divino impendatur, et animus in hoc ſe recreat. Azor.time to Pray? This is a principle of Nature, and therefore draws its original from the worlds beginning. Nor can it be conceived, but the ſoul ſtood in as much need of communion with God in divine worſhip, in the infancy, as in the old age of the world, and therefore the Sabbath was as neceſſary to Adam and his immediate heirs, as to his more remote poſterity.
That the Sabbath was from the beginning, and ſo belongs Sabbatum Moyſes Exod. 16. 23. ſcriptâ lege reſtituit, cum ejus diei cultus abi…rat, Azor.properly to the Sons of Adam, and not particularly to the Sons of Abraham, is more evident and clear, if we take notice, that in the hiſtory of Gods raining down of Manna, there is frequent mention made of the Sabbath, and this was before the Law was given upon Mount Sinai. In Exod. 16. 23. the Lord ſpeaketh of the Sabbath, wherein no Manna was to M…j…ris momenti et fi…itatis eſt, quod aſſ…r…ur, Exod. 16. 24. ubi Sabbati, tanquam diei inter Iſraelitas celebris, et noti mentio ſit; et ſic verſ. 26. His verbis Sabbatum non inſtituitur, ſed tanquam rem antea inſtitutam, propter Mannae collectionem violandum non eſſe à deo praecipitur. Wal.be gathered, as a thing in uſe amongſt them, and no unheard of novelty; the Sabbath then was no wonder to the people of Iſrael; but indeed the Commandment for not gathering Manna on that day was a new thing. The Sabbath is again mentioned, verſ. 25. To day is a Sabbath unto the Lord; where we have no words of inſtitution, as if now the Sabbath firſt commenced a weekly feſtival; but this bleſſed day is ſpoken of, as of an uſual, and well known ſolemnity: And which is very obſervable, the Lord ſpeaks expreſly concerning the Sabbath, verſ. 29. That he had given them a Sabbath, in the preterperfect tenſe, as a thing of former times, not of any preſent inſtitution; he gives them Manna in the preſent tenſe, but he hath given them a Sabbath in the preterperfect tenſe, which moſt clearly evinces the antiquity of its inſtitution. Moreover, the ready obedience of the people in reſting upon the ſeventh day mentioned, verſ. 30. evidences its former inſtitution; they did not diſpute, but obey, not admire, but ſubmit: New Laws raiſe Queſtions, but here was none: Every circumſtance in this whole ſtory gives in clear evidence to this truth. Nay, in the 28th verſe, God chides the people who went out to gather Manna on the Sabbath day, as breakers of his Laws and Commandments: So then the Sabbath was an antient Law among them, nay, an Eminent Law, and therefore called Laws in the plural number, verſ. 28. The Jews gathered Manna on the Sabbath, and this was their ſin, and this could not have been their tranſgreſſion, unleſs there had been a Law for The mentioning of the Sabbath, Exod. 16. 23. comes in occaſionally, as concerning Manna, and not of purpoſe to inſtitute a Sabbath. Mr. Bern.the Sabbath, for ſin is onelyonly the tranſgreſſion of a Law, 1 Joh. 3. 4. And one thing more is obſervable, the Lord works a miracle at that time, to honour the Sabbath, the Manna which was gathered the day before, did not putrifie on that day, according to the nature of it, Exod. 16. 24. by which God ſhewed how greatefull the due obſervance of that day was to him: So then to wind up this particular, we find in this Chapter the Sabbath obſerved, which could not be, unleſs inſtituted before, for only inſtitu…ions are the matter of our G. J. p. 11.obſervation; and no leſs is acknowledged by our adverſaries Cogita i… Egypto ubi ſerviebas etiam ipſo Sabbato, per vim te eſſe coactum ad labores. Man. Ben. Iſr.in this point: And to faſten a naile on this argument, that it may not unravel, Manaſſeh Ben Iſrael, one of the moſt eminent of the Jewiſh Rabbies, very well obſerves that the Lords enjoyning the Iſraelites, the obſervation of the Sabbath, tells them they were Servants in Aegypt, Deut. 5. 15. This the antient wiſe men among the Jews do apply in this manner; Think with thy ſelf, how that in Aegypt where thou Quae dicuntur de Sabbato videntur innuere, vel ejus obſervationem, tum fuiſſe inſtitutam, vel ſaltem innovatam & miraculo confirmatam. Riv.ſervedſt by force, thou waſt conſtrained to work even on the Sabbath day. Thus the Jews moſt knowing in the doctrine of the Sabbath, ſpake of a Sabbath in their Aegyptian bondage, which was long before Mount Sinai ſmoaked, to preface Gods giving the Ten Commandments. Two things more muſt here be inſerted, as in their proper place;
1. The Lord argues, Exod. 16. 28. with the Iſraelites for violating the Sabbath, with this expoſtulation, How long will ye refuſe to keep my Commandments? which argues moſt clearly the Antiquity of the Sabbath, for God would not thus reprove the firſt breach of this Commandment, but it plainly diſcovers their cuſtome in this ſin.
2. And ſo in Exod. 31. 15. the keeping of the Sabbath is not urged from the Commandment lately given in the decalogue, as reaſon would in mans judgement; but from Exod. 31. 15, 16, 17.the ſeventh dayes reſt and refreſhment after ſix dayes work, which points clearly at the Sabbaths firſt inſtitution.
The Apoſtles Argument mentioned in the beginning of the fourth Chapter to the Hebrews, brings a freſh light to Heb. 4 5. Vis eſt in foreign ea quies praeteriit olim, rurſus tamen quietem promittit, ergo haec alia eſt à priore. Par.this truth; there the Apoſtle ſeems to diſpute ex conceſſis, from the obſervation of the Sabbath from the beginning of the world. The Queſtion was, how thoſe words of the Prophet were to be underſtood, (viz.) If they ſhall enter into my reſt: Now ſaith the Apoſtle, there is a two-fold reſt mentioned in the Old Teſtament; the reſt of the Sabbath, and the reſt of the Land of Canaan; but it cannot be meant Ex dictis ſequitur aliud Sabbatum, aliam requiem reſtar… populo dei, pu…à requiem gaudium, et ſolennitatem caeleſtem figuratam per quietem, et feſtum veteris et Judaici foreignof either of theſe reſts, for they are long ſince paſſed, one at the beginning, the other at the time of Joſhua, and therefore it muſt be meant of a reſt to come. The minor of this ſyllogiſme, the Apoſtle proves by parts, not the reſt of the Sabbath, for that was entred into by man from the beginning, ſeeing the works were finiſhed from the beginning, Heb. 4. 5. not of the reſt of Canaan, for if Joſhua had given them reſt, he would not have ſpoken of another reſt, verſ. 8. the concluſion then follows, there remains therefore a reſt for the people of God, verſ. 9. And that is the reſt of Heaven, whereof Alap.the other two reſts were either types, or fair reſemblances; We ſee therefore, that the Apoſtle taakes the firſt, (viz.) of the Sabbath, as from the beginning of the world; and this Divine Authority is beyond all diſpute or exception: and whoſoever ſhall caſt a cloud upon ſo clear a truth, we may truly ſay, the hand of itching currioſ…ty, or deſign is in it, nothing but ſingularity, or intereſt could raiſe ſuch a ſteam or vapour.
The Proemial word, Remember, prefatory to the fourth Commandement, clearly ſpeaks the primitive inſtitution of the Sabbath: For Memory alwayss looks backwards; we Deus in Decalogo pronunciando memoriam refricat Iſraelitis, & primaevae ordinationis, quando deus eam innovavit. Riv. in Dec.cannot remember what we formerly did not know: at leaſt Memory, like Janus among the Romans, muſt look with two faces; the one muſt look backwards, and the other muſt look forwards: And ſo in reference to the Sabbath, If the word Remember, look backward, it refers to the inſtitution of the Sabbath, if forwards, it refers to the obſervation of the Sabbath. Rivet well obſerves, that in the word Remember, God ſtirs up the Memory of the Iſraelites, that Deus à primordio mundi ſanctificavit diem ſeptimum, requieſcendo ab operibus ſuis quae fecit; & inde Moſes dixit ad populum, mementote diem Sabbati, et ſanctificate eam, Ter.they ſhould not forget that holy Inſtitution which was of old: So then, the Sabbath when commanded on Mount Sinai, was only the ſecond Edition of it, the Renovation of an old Law, a primitive Statute put in a fairer Print, or like as it was in Pharaoh's Dream, this Law was repealed, becauſe it was more firmly eſtabliſhed, Gen. 41. 32. Thus Colours are put in Oyl, that they may be the more laſting. The firſt Inſtitution of the Sabbath, and the more ſolemn promulgation of it upon Mount Sinai, are two Witneſſes by which this Truth ſhall be fully eſtabliſhed, viz. That the ſeventh part of every Week ſhall be conſecrated to God, till the ſecond coming of Jeſus Chriſt: the ſolemn proclaiming of this Law upon Mount Sinai, was only the Sabbaths duplicate, In Monte Sinai Deus Sabbati diem innovavit. Riv.the Original we had hefore, and now we have the Counterpane: the Sabbath was put in a freſh dreſs on the flaming Mountain, and then, like rich Arras, the Sabbath it ſelf was refreſhed. And if the Sabbath was from the beginning, as hath been clearly demonſtrated, the Chriſtian lays an equal claim to it with the Jew, and is as much concerned in its obſervation.
So then, a Sabbath we have in the Worlds Infancy; and indeed what reaſon can put it to the queſtion? For were the Bodies of men before the Law more adamantine, that they need not be refreſhed? Or were not our Bodies before and after the Law equally attempered and condition'd? Were not the ſweet Intervals equally neceſſary and welcom to both? Did not a devout ſequeſtration to pious Exerciſes as well ſuit and become the Soul… of the Patriarchs and the Church of God in thoſe days, as thoſe Nobis cum veteri populo quoad hanc partem communis eſt neceſſitas. Calv.who lived after the promulging of the fourth Commandement? Let us look into the End peculiar to the Sabbaths Inſtitution, was it not to eternize the honour of the Creation? And doth not that belong to thoſe before the Law, as well as thoſe after? Is not the benefit of the Creation common and univerſal? Do not all participate of it, eſpecially the Elect, and that inexplicably? Had not the Church before Moſes as ample a ſhare in Bleſſings upon the Sabbath, as thoſe ſince? And ought it not then as freely, Hoſpin. de Orig. Temp. lib. 2. cap. 14.and as frequently, to celebrate its ſacred Feſtival? And if then before, as ſince the Law, there was the ſame reaſon, ſure then there was the ſame thing obſerved, and the ſame commanded: for from the reaſon of the Law, we may riſe to the Law it ſelf, as from the Cauſe to the Effect, and from Omnis actio dei nobis pietatis, & virtutis eſt regula. Baſil.the End to the Means. The example of God's reſting, and the benefit of the Creation, being the ſame to thoſe before, and after the Law, it muſt needs follow, the Sabbath was given in the Worlds Infancy, and ſo belongs to the whole Poſterity of Adam.
The ancient Inſtitution of the Sabbath was ſo generally known in the World, that the very Heathens had a dimmiſh light of it: Heſiod, a Gentile and a Greek Poet foreign. Heſiod.ſaith, That the ſeventh day is a holy day. Lampridius tells us, that Alexander Severus the Roman Emperour, and an Heathen, on the ſeventh day uſually went into the Capitol, there to offer Sacrifices to the Gods. Homer an Heathen ſaith, The ſeventh day is holy, and was the day in which all things were perfected. Callimachus ſaith the like, and that it is the birth-day, chief and perfect. Clemens Alexandrinus Clem. Alex. ſtromat. lib 5.ſhews, That not only the Hebrews, but the Greeks alſo knew the ſeventh day to be holy. And Euſebius affirms, That almoſt foreign. Clemall, not only Philoſophers, but Poets, know that the ſeventh day was moſt ſacred and venerable. Certain of the Ethnick Doctors were wont only to diſpute on Sabbath-days, becauſe they were moſt ſignal and remarkable, and therefore the more to be honoured: So Diogenes uſed to diſpute at Rhodes, as Aulius Gellius reports, Lib. 13. Cap. 2. Seneca Euſeb. de praepar. Evang. lib. 13. cap 7.in his 99th Epiſtle, ſhewing that Exhortations are not enough, but we need obliging Precepts, yea, the Decrees of wiſdom, he reckons up the Sabbath as a Feſtival day for Religion. Aretius hath theſe words, The Greeks and Latines Cauſab. in Sueton. lib. 3. cap. 52.call the Sabbath a Day of Reſt, thinking it unfit for civil Actions and Warlike Affairs, and fit only for Contemplation. How ſhall theſe riſe up in judgment againſt ſenſual Sen. Epiſt 95.and formal Chriſtians, who trifle away their Sabbaths, when all Books ſhall be opened in the day of account? Euſebius brings in Plato and Solon, thoſe Sages among the Aret. Probl. Theol. loc. de Sabbat. obſervantiâ.Gentiles, ſublimating the Sabbath with their Seraphick Eulogies, and putting an high eſtimate upon it. Thus the generality of the world had ſome guſt and taſte of the ſanctity of a Sabbath, which gives in full teſtimony of its great Antiquity, Macrob. lib. 1. cap. 7.and that it had its riſe from the very beginning of the World: and if ſo, then all Mankind, both Jew and Chriſtian Lucian. in Pſeudologiſta.are concerned in it.
The Jews who ſhould be beſt acquainted with the Doctrine Dies Sabbati & naturâ privilegium habuit, ex quo mundi natalis factus fuit. Phil. Jud.of the Sabbath, generally affirm, that the Sabbath was ordained from the beginning of the World. Philo Judaeus ſaith, That the Sabbath-day hath its priviledge from Nature it ſelf, and is become the Worlds birth-day. Kabbi Kimchi in his Commentary upon the ninety ſecond Pſalm, teſtifies, that the Doctrine of the Jews in their Daraſh is, That Adam firſt compeſed that Pſalm in Paradiſe upon the foreignSabbath-day, and after that he ſinned, and prophaned the Sabbath. The Chaldee Paraphraſe gives this Inſcription to the ninety ſecond Pſalm, A Praiſe and Song which Adam, the firſt of men, ſpoke on the Sabbath-day. And a learned man well obſerves, that Tertullian in all his heat cannot deny, but that the Jews held the Sabbath-day to be ſanctified Chald. Paraphfrom the Worlds beginning, long before the ſacred Decalogue Tertul. lib. 4. adverſus Judaeos.was oracularly delivered upon Mount Sinai. And the forementioned Philo, ſo eminent among the Jews, that he was ſent in an Embaſſie to the Roman Caeſar, in the behalf of his Country-men: And therefore there is a Book of his, intituled, Legatio ad Caeſarem, His Embaſſie to Caeſar. I ſay, Philo foreign.this eminent perſon calls the Sabbath foreign, a thing known to all Nations from the beginning of the World; and Noſtrum jus (inquit) omnes admonet officii Barbaros, Graecos, Continentis, & inſularum, Incolas Occidentales & Orientales, Europaeos, & Aſiaticos, &c.dilating upon the honour of the Sabbath, ſaith, The Barbarians (as the Jews call'd all the World beſides themſelves) Graecians, both of the Continent and the Iſlands, both Eaſtern and Weſtern, both of Europe and of Aſia, nay, all the habitable World to the utmoſt extent of it, are Admirers of our Priviledge; for who doth not honour that holy day, which returns at the winding up of every Week? And a learned man notes, That it was the general Doctrine of the Jews, That Adam kept the Sabbath-day, and that that holy day derived its Original from the beginning of times. Joſephus the moſt learned Joſephus Judaeus litterat…ſſimus agnoſcit deum, ſeptimâ requieviſſ…, & ab operibus ceſſaſſe, atqu… eo nomine Judaeos hanc diem, quam ſabbatum appellant vacationem ad cultum divinum celebrare. Joſeph. lib. 2.Hiſtorian among the Jewiſh Nation, ſaith expreſly, That God reſted on the ſeventh day, and ceaſed from the works of Creation, and upon that account the Jews keep that day; they call the Sabbath a vacation to the Worſhip of God. Thus Rabbi Jonathas, and the whole Sanedrim of the Jews, Gods ancient and ſelect people, give their free concurrence to this truth: So that none of the Jewiſh Doctors ſeem to diſſent, excepting Maimonides; as Truth will have ſome always to oppoſe it. And this Auguſtine takes notice of, and accounts it as the general opinion of the Jews, which never was blaſted with the heats of difference and contention: and it is pregnantly animadverted by a learned man, That though Auguſt. tract. 20. in Joan. Solom. Jarchi. in Gen. 26. Rabbi Simſon in Iſa. 58. Rabbi Kimchi Manaſſeh Een Iſrael in Deut. 5. Aben Ezra in Exod. 20. Septem praecepta Noachi enumerantur in Schindlero in Radice foreignthe obſervation of the Sabbath was none of the ſeven Precepts of Noah, yet in as much as the Lord gives command and expreſs charge, That the ſtreangers within the gate ſhould obſerve the Sabbath, Exod. 20. 10. It ſeems it was comprehended under one of them: and ſome think it was comprehended under that which was Intituled foreign Birchath Haſhem, (i. e.) The Worſhip of no other God, but the Creatour of Heaven and Earth. And the famous Mr. Joſeph Mede gives us this reaſon, That the obſervation of the ſeventh day, was the badge of thoſe who worſhipped the Creatour of Heaven and Earth: According to that, The Sabbath is a ſign between me and you, that I am Jehovah your God; Becauſe in ſix days the Lord made Heaven and Earth, the Sea and all that in them is, and reſted the ſeventh day. Thus it is clear by the Opinion and Obſervation of the Jews, that the Sabbath was in force among the Patriarchs, not only after, but before the Flood, for undoubtedly they worſhipped the Lord God, Creatour of Heaven and Earth.
As for the Fathers, among them there were few Diſſenters, Sabbatum primum eſt, q…od ab initio de c…etum eſt, ac dictum à domino in creatione mundi, &c. …piphan. foreign Athanaſ. de Sab. Chryſoſſ. in Homil. 16. in Gen.they generally concluded, the Sabbath to be from the beginning of the World. Epiphanius ſpeaks expreſly, The firſt Sabbath is that which the Lord from the beginning ordained and pronounced in the Creation of the World. This learned Author, whileſt he is beating down Errour and Hereſies by his learned Labours, forgets not to eſtabliſh this great and weighty Truth of the Sabbaths Original: Athanaſius in his Comment upon Matth. 11. 27. diſtinguiſheth between the Sabbath-day, and the Lords-day, affirming the Sabbath to be the end of the firſt Creation, and the Lordsday to be the beginning of the ſecond Creation. Beda ſolemnly profeſſeth, That the Reſt of the ſeventh day after ſix days working, was always wont to be celebrated: And if always, then before the Children of Iſrael's coming forth out of Egypt, before Abraham, before the Flood, even from the beginning of the days of Adam, the firſt of men. And Chryſoſtom is moſt clear, and full in this point; New even from the beginning, ſaith he, God inſinuates this Doctrine to us, teaching that in the circle of the week, one entire day is to be ſegregated and ſet apart for ſpiritual operation. Many of Clem. Alex.the moſt glorious Stars of the Primitive Church give in abundant Theodor.light to this truth.Auguſt Epiſt. 86 & in Epiſt. ad Caſulan. Sabbati uſus fuit apud veteres prius quàm apud Hebraeos increbuit. Aug. Septenarius numerus à conditione mundi authoritat…m obtinuit, quoniam in ſex diebus opera dei complet a ſunt, ut ſeptima conſecrata quieti, quaſi ſancta, & ſolennitate vacationis honorata, & à ſpiritu ſanctificatore attitulata. Cyp Chriſtus legem adimplevit dum ipſum Sabbati diem benedictione… Patris à primordio ſanctum, benefactione ſuâ ſanctio em effect.
There are only three or four who are looked upon as diſſenting Votes, but upon a meer miſtake, as the Learned obſerve; they ſpeaking only of obſerving the Sabbath after the Jewiſh manner, which was not before the Law was given on Mount Sinai; they ſpeak not againſt Sabbath-obſervation before the Law, but againſt the obſervation of it ceremonially, after the manner of the Jews, in their double Sacrifices, Meat-offerings, Drink-offerings, &c. Numb. 28. 9, 10. Auguſtine in many places of his Works acknowledgeth, that the Sabbath was obſerved among the Ancients, before it grew ſo common among the Hebrews; and he avers, that the Sabbath was before Moſes, and afterwards it came into the Church of the Jews: What more plain? And whoſe teſtimony bears more ſway in the Church of Chriſt, than that of the incomparable Auguſtine? whoſe Perſon and Learning was little leſs than a Miracle. Cyprian ſaith, That God ſanctified the ſeventh day after his ſix days works, and this day is honoured with a ſolemn Reſt and Vacation, and is intituled holy by the ſanctified Spirit. And to the ſame purpoſe Laciantius; nay, Tertullian, who is often ſuppoenaed as a Witneſs to both parties, in this Controverſie, yet ſpeaketh moſt expreſly: Chriſt fulfilled the Law, ſaith he, whileſt he makes the Sabbath more celebrious and holy by his own benefaction, which was conſecrated from the beginning by the Father's benediction. The before-mentioned Lactantius tells us; The Sabbath took its riſe not from the Hiſtory of Manna, but from Gods reſting on the Sabbath-day, after the finiſhing of the ſix days works. Theodoret moſt elegantly obſerves, That leaſt the ſeventh day ſhould want its honour, nothing Tertul. contr. Marcion. lib. 4. cap. 12. Septimo die deus nihil facit, ſed hunc diem benedictione honoravit.being created thereon, God ſet it apart to be a Sabbath, a day of holy Reſt. And indeed Gods chief work on the Sabbath is forming the new Creature, 2 Cor. 5. 17. not creating the Man, but the Saint; not ſpringing man out of the duſt of the Earth, but raiſing him out of the Theodor. quaeſt. 43. in Exod.dregs of ſin, That he may be his workmanſhip created in Chriſt Jeſus unto good works, Eph. 2. 10. Eph. 4. 24. On the holy Sabbath, the works of God are works of grace, not of nature, and he doth not multiply, but beautifie the Creation: God doth not create on it new ſpecies and kinds of Creatures, but new hearts, and new ſpirits.
The Schoolmen who lived in the Iron Age of the Church, Eſtius in lib. 3. Sentent. Diſt. 37. Sylveſtranus. Richardus de mediâ villâ. Alex. Alenſ. part. 3. quaeſt. 39. fol. 128 Benedixit, & ſanctificavit deus diem ſeptimum (i. e) ſanctum & celebrem eſſe voluit. Sanctificavit i e. conſecravit. Caeteros dies operum exercitio deputans, il lum ſuo cultui emancipavit. Hugo Card. Sabbatum eſt dies requiei, i. e. vacationis ad deum. Alex. Alenſ.and roſe at Midnight, yet by their dark-Lanthorn they could ſee this truth; they generally refer the Inſtitution of the Sabbath to the beginning of the World, and fairly conclude, That Gods bleſſing and ſanctifying the Seventh day, was its conſecration to be a day of holy Reſt, and a future Sabbath. Alexander Hales ſaith poſitively, That the Sabbath was obſerved of the Fathers before the Law. Hugo Cardinalis truly aſſerts; That the other ſix days God deputes to the affairs of the world, but the ſeventh day he hath ordained for his own worſhip, and this was originated from Gods ſanctifying the ſeventh day in the primitive Inſtitution. The Schoolmen generally ſay, God ſanctified the ſeventh day, Gen. 2. 3. and this is no more, then his ſeparating of it to holy purpoſes, for his own more ſolemn and immediate worſhip. Gerſon the famous Chancellor of Paris ſpeaks even the ſame words with Hugo Cardinalis: and as the Schoolmen of the middle times of the Church heartily aſſented to this truth, ſo thoſe of latter times agree in the ſame opinion. Suarez ſaith, It is moſt probable, that the Sabbath was from the beginning, and ſo propagated by tradition to poſterity. For we muſt know, that the Church in the firſt times of the world, was immured in Fami…ies, and moſt eaſie it was, for one Family to hand down to another thoſe Solemnities which God enjoyned them, and more eſpecially the bleſſed Sabbath, wherein thoſe pious Anceſtors were to enjoy more ſolemn and ſweet communion with their glorious Jehovah. To frequent Gods worſhip is moſt adaequate to natural reaſon, ſaith the above-mentioned Suarez. Surely this great truth of the Sabbaths origination, muſt gain much credit from the School-mens atteſtation, when they were Similiter eſt naturali rationi conſentaneum, ut dei cultus frequentèr exerceatur, & ideò temporis determinatio eſt ex morali ratione. Suarez.too prone to diſpute every thing, and to make the moſt evidential truths problematical. The Schools were ever for pro and con, to queſtion every the moſt ſacred truth which paſſed by, they would bandy thoſe Scriptural aſſertions which carryed moſt light with them, and ſubject thoſe things which were moſt taken for granted, to their diſcuſſion and ventilation. But to cloſe this particular with a good rule of the Schools, viz. To dedicate ſome time to the ſervice of God, this is natural; to dedicate the ſeventh part Filiut. Mor. Quaeſt. Tom. 2 in tertium Praeceptum. Bannes ſecunda ſecundae Quaeſt. 44. Art. 1.of the week to the ſervice of God, this is moral: but to ſanctfie this weekly Sabbath as we ſhould, this is ſupernatural, the ſpirit of God teacheth us to ſanctifie the Sabbath, this is only from grace. In the midſt of all their Sceptiſcims, this is a moſt worthy ſpeech.
And as for our modern Divines who ſtood upon Giants ſhoulders, and therefore had a fairer Proſpect of divine Covarruv. Reſol. l. 4. c. 19.truth, They generally aſſert the Sabbaths original from the beginning of the world. Luther (who led the Van of the great Miniſters of Reformation) plainly aſſerts, That if Ambroſ. Cathar. enar. in Gen 2. toto dejuſt. & jure l. 2. Quaeſt. 3. Cultus eſt à naturâ, modus a lege, virtus eſt a gratiâ. Scholaſt.Adam had never fell, yet he ſhould have kept holy the ſeventh day as a Sabbath to the Lord, and ſhould have tranſmitted the knowledge of this day, which was to be ſpent in divine worſhip: Other dayes Adam was to till the ground, to look to the Beaſts of the field, but this day to converſe with God; and this day, (ſaith Luther) Adam kept ſolemnly after the fall, and a teſtimony of this, are the ſacrifices of Cain and Abel; therefore the Sabbath was deſigned to the worſhip of God from the beginning of the world. What more full, more clear, Si Adam in innocentiâ ſtetiſſet tamen habuiſſet ſacrum diem ſeptimum, eo die decreviſſet poſteros de voluntate & cultu dei laudaſſet deum, et gratias egiſſe… ▪ & ob…u…ſſet▪ aliis diebus coluiſſet agrum, & pecora curaſſet. Immò poſt lapſum habuit diem illum ſeptimum ſacrum. Luther. in Geneſ.more plain? Zuinglius agreeing with Luther, ſaith roundly, That the Sabbath was ordained from the beginning of the world, and took its firſt riſe from the cloſe of the Creation. This bleſſed man, who loſt his life in defence of the Proteſtant cauſe, ſealed this, with other truths with his precious bloud. Calvin ſaith expreſly, That God reſted on the ſeventh day, and then bleſſed it, that this day might be through all ages dedicated to reſt; not to idleneſs, but to holy reſt, that our minds might be freer for boly contemplation on God the great Creator of heaven and earth. For God, ſaith he, is no way pleaſed with empty leiſure, that man ſhould do nothing but with a neceſſary vacation for converſe with himſelf. And Reverend Beza, who was ſo rare in ſacred Criticks, gives us in his judgment, acquieſcing in this truth, and plainly tells us, That the ſeventh day ſtood from the Creation of the world unto the Reſurrection of Chriſt, when the ſeventh day Sabbath was turned into the firſt day Sabbath by the holy Apoſtles; Zuingl. com. in Exod. 20.So that now we cannot ſay of the Sabbath, as is ſaid of the River Nilus, that its fountain head cannot be known, when Primùm quievit deus, deinde benedixit hanc quietem ut ſeculis omni bus inter homines fancta foret, & ſeptimum quem que diem quieti dicavit. Calv. in Gen.the moſt eminent of every age, and Nation hath beheld this riſing Sun, and rightly calculated the time of its riſe, even from the firſt week in the world. The Learned without the help of Aſtrology have caſt the Sabbaths nativity. It is a worthy ſaying of the Learned Andrews, when putting the queſtion, But is not the Sabbath a Ceremony, and ſo abrogated by Chriſt? He thus anſwers, Do as Chriſt in the cauſe of divorce, look whether it was ſo from the beginning; now the beginning of the Sabbath was in Paradiſe, before there Dies ille Sabbati ſtetit a creatione mundi ad domini reſurrectionem, quando in diem dominicum demum ab Apoſtolis mutatus eſt. Bez. in Apocal.was any ſin, and ſo before there needed any Saviour, and ſo before there was any ceremony or figure of a Saviour. Bullinger, Aretius, and Gualter rightly obſerve, that the Sabbath was ordained in the beginning of the world, but confirmed in the giving of the Law: Paradiſe was the place of its inſtitution, Mount Sinai the place of its more ſolemn promulgation, of its ſecond and fairer Edition. It were endleſs to run over the ſeveral authentick teſtimonies, which are copiouſly and dextrouſly given to this truth; Rivet reckons no leſs then thirty Hoc Sabbatum primò à deo fuit obſervation, & inſtitu…um eſt à creatione mundi confirmatum autem per Moſen. Aret. loc. com. loc 30. Zanch. l. 1. part. tertia, de oper Creat Gual. in Mat. 12. Homil. 162. Merc. in c. 2. Gen.Proteſtant Divines of note, who give in their concurrent verdict; and what place can be left for ſtumbling, when we have ſo much light to walk by? And therefore Franciſcus Gomarus was better employed in his fervent diſputes againſt the Arminians, then in raiſing batteries againſt a truth ſo generally owned, and ſo ſtrongly ſupported.
And as for that fancy of anticipation firſt Midwiv'd into the world by Abulenſis, viz. That God ſhould only ſhew us what he intended to do in after-ages, when he reſted on the ſeventh day and bleſſed and ſanctified it, Gen. 2. 3. He did not appoint the Sabbath to be preſently obſerved, but only manifeſted his purpoſe, what he intended for the future, when the Law ſhould be given on Mount Sinai. I ſay, let Catharinus anſwer Teſtatus, who was of the ſamè Religion Bertram. de Polit. Judaic.with him, a Papiſt; and of the ſame order with him, a Biſhop; and he calls this fancy, ineptum figmentum, a fooliſh Jun…us, Paraeus, Zepper, Martin, Allſted, &c.figment. And Catharinus ſpeaks only as the Fore-man of the Jury, for Steuchius, Eugubinus, Gilbertus, Genebrardus, Jacobus, Satianus, Cornelius Alapide, Emmanuel Sa, Ribera and Steuch. Eugub in Coſinopoea c. 2.Suarez, all give in their verdict with their foreman. This invention of Toſtatus is ſo ridiculous, that Ameſius gravely ſaith, No man ever thought of anticipation in this place, who Gilb. Genebr. in Cronol.was not firſt anticipated with ſome manifeſt prejudice: And he further goes on, and ſaith, No ſuch kind of anticipation Jacob. Satian, in Annal.can be found in the whole Scripture. Nay, the phraſes of the Sabbaths inſtitution, Gen. 2. 3. convince the contrary, for Corn. Alap. in Gen. 2.the bleſſing of the ſeventh day, and the ſanctifying it, (i. e.) making it holy for mans obſervation, are ſo plain, that to Emman. Sa Riber. Suarezcreate a Prolepſis, is to paint the Sun, to parget over a Roſe, and to raiſe an imaginary vanity to cloud the truth. And Haec prolepſis meâ ſententiâ omni probabilitate caret. Wal.beſides, it is very injurious to Scripture, to force figures upon the plain words of it, when there is no neceſſity. And it is a rule among Divines, That the Scripture ought to be underſtood according to the true property of the Oportet …cripturam intelligere, ſecundum verborum proprietatem, ubi non cogimur evidenti abſurditate. Eellar. de Baptiſ. l. 1. c. 4.words, when we are not diverted by ſome manifeſt abſurdity. It is true, it is an eaſie thing to invent Tropes and Figures, or a vain prolepſis, to ſupply a fancy, but let us obſerve, God bleſſed the ſeventh day; what is this bleſſing, but the diſpenſing a peculiar favour towards it? And God fanctified the ſeventh day; what is this ſanctification, but a ſeparation and conſecration of it to holy worſhip? what more plain and clear? And therefore furely, who ever cheriſheth Nihil ſacilius eſt quàm dicere Tropus eſt, figura eſt, modus quidam diſcendi eſt. Aug.this fiction in his brain, or patronizeth it with his pen, he may juſtly be attached either of ſingularity or deſign. Bellarmine himſelf lays down this rule, We muſt not recede from the plain words of Scripture, unleſs ſome other text of Scripture, or ſome Article of faith, or the general ſenſe of the Church enforce us to it: which if Niſi cogamur ab aliquâ aliâthis be true, as I ſuppoſe it will be eaſily granted, we are Scripturâ, aut ab aliquo articulo fidei, &c. Bellar.ſafe enough from this figment of anticipation.
Object. The main matter which is yet behind, is to free this truth, (viz. of the Sabbaths original from the beginning of the world) from all ſieges and diſturbance, which will be taken up in anſwering that Objection, that the Patriarchs did not obſerve the Sabbath, as we find mention'd in Scripture. Sol. To which is anſwered,
That they did not keep the Sabbath, becauſe we find it not mentioned in Scripture, is a large and looſe inconſequence; for as the hiſtorical Narration of Moſes, ſpeaketh Non dubium eſt Sabbati obſervantiſſimos eſſe Patres, quotquot ante legem vixerunt, et quorum fides Scripturâ comcommendatur. Gualt.nothing of the obſervation of the day after its inſtitution; ſo we may find, that after it was commanded in Mount Sinai, no mention is made of it or its obſervation in the book of Joſhua, nor in the book of Judges, nor in Ruth, nor in the firſt and ſecond Books of Samuel, nor in the firſt Book of Kings; ſhall we therefore conclude, that in all this time valiant Joſhua, the worthy Judges, holy Samuel, zealous David, and others, did not obſerve the Sabbath? In all the Book of Heſter no mention is made of Jehovah, ſhall we therefore ſay, that neither Mordecai, nor Heſter, nor the Religious Jews worſhipped the adorable Jehovah?
The inſtitution of the Sabbath from Gen. 2. 3. hath been plentifully proved; and ſo the Patriarchs ought to have obſerved it, which if they did not, it was ſin in them; but the Reverence we owe to thoſe holy men of God, binds us to think better thoughts of them: Surely good men could not forget their ſolemn and ſet day for converſe with God. Dr. Twiſſe poſitively concludes, Becauſe the Scriptures Dr. Twiſſe de Sabbat.record, that the Lord bleſſed the ſeventh day and ſanctified it, therefore the Patriarchs did certainly obſerve it; and ſaith he, the truth is, untill the coming of the Iſraelites Anne ſuperfluum putandum erit, quoslibet dies pro operibus ſecularibus ordinare, unum que pro cultu divino. Selneccerus.out of Egypt, we read not of the Church of God any where, but in ſingle families; and will it therefore follow that the holy Patriarchs, did ſet no time apart for Gods ſervice, how uncharitably will this conſequence fall in?
Geneſis being an hiſtory of two thouſand five hundred years, and ſo brief as it is, it neither could, nor ought to relate every thing obſerved by the Patriarchs. Dr. Willet Willet in Exod. 16. 20. Quaeſt. 34.very well takes notice, that the Church had from the beginning a publick external worſhip of God, and it could not be, but they had certain time, and then what more correſpondent ſeaſon, then that which God had ſanctified by his own bleſſed and holy example? Surely our firſt Fathers knew well the Creation, and Gods reſting on the ſeventh day, and his ſegregating it for holineſs and ſanctification; and to impute ſuch an oſcitancy and neglect to them, that they ſhould wholly omit the ſacred Sabbath, is to give charity a wound under the fifth rib.
The Patriarchs for the moſt part did not keep the law of marriage, for generally they lived in Poligamy, and yet that Law was in force, for one man to marry one woman: So then Gen. 2. 24.ſuppoſing the Patriarchs were remiſs in Sabbath obſervation, yet the Law for the Sabbath was in full force: And let it not be our curioſity, to find out errours in them, when Si hoc ipſum concedatur, obſervationem hujus diei maximâ ex parte fuiſſe neglectam, primam tamen inſtitutionem, non magis reddere debeat, quam Polygamia eorundem temporum, ſacras conjugii leges primo ipſi conjugio non eſſe coaevas poſſit demonſtrare. Ameſ.we have no Scripture to witneſs and atteſt it. And truly to draw an argument de facto, from the Patriarchs not keeping of the Sabbath, againſt the right and inſtitution of it, is very improper; and though it is not expreſly ſaid, Abraham kept the Sabbath, yet 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 can we probably think, that Abraham neglected other moral duties, becauſe they are not expreſly mentioned? Again it may as well be doubted whether the Patriarchs obſerved any day at all, becauſe it is not expreſly mentioned: Again, it may be ſaid with as good reaſon, that the ſacrifices which they offered, were without warrant from God, becauſe the Commandment for them is not expreſly mentioned; but we know Abel offered by faith, and faith muſt have a precedent word: So as the approved practice of holy men doth neceſſarily imply a Sabbati dies, et ejus ratio et uſus, notiſſimus ſuit priſcis Patribus, quod ex ipſo, Gen 2. pr…batur. Bertram. de Polit. Judaic.Commandment; ſo the Command given to Adam doth as neceſſarily enforce a practice. And 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 ſo we ſhould condemn the generation of the Juſt for living in groſs neglects and impieties, there being many ſingular and ſpecial duties, which doubtleſs were done, which were not particularly mentioned in that ſhort Epitome of above two thouſand years together in the Book of Geneſis. In a word, that all the holy Patriarchs, thoſe Seminaries of Religion in the world, who laid the foundation of Gods Church, thoſe Anceſtours of piety and holineſs, who brought up Religion in its infancy; I ſay, that all theſe ſhould want the bleſſed Sabbath, that ſweet day of converſe with God, and live in a fatal ignorance, and inobſervance or contempt of Gods holy day, this is beyond the belief of the moſt fondly credulous, and againſt the charity of the moſt ſowre profeſſour.
To conclude, the Sabbath and Marriage were the two In initiis et primordiis mundi, dies ſeptimus ſanctus haberi caepit. Azor.firſt inſtitutions in the world: But God firſt provides for his own worſhip, and then for mans comfort; ſpiritual mercies being of right, to have the precedency of temporal, and divine worſhip being alwayes to take place of humane conveniency. Well then the Sabbath was given to Adam, and in him to all his poſterity, and ſo holineſs becomes the Chriſtian, foreign Phil. Jud.as well as the Jew, or any other, on that bleſſed day, we being all the iſſue and poſterity of Adam: And therefore to faſten the ſtrict obſervation of the Sabbath upon the Jews, as being moſt concerned in it, what is this, but to turne a common priviledge into a monopoly, and to be weary of that prerogative, which is the ſuburbs of Heaven it ſelf? Or elſe the bottom of the deſign is, to throw off the reſtraints of a Sabbath, not being willing that our corruptions ſhould be pinion'd. However the obſervance of Gods holy day, is too great a mercy to be appropriated to the caſt off, and repudiated Jews: It is a good ſaying of Dr. Twiſſe, As for the ſanctification of this Reſt, I truſt we are as much bound to the performance therefore, and that in as great a meaſure, and with as great devotion under the Goſpel, as ever the Jews were under the Law. And let the Authority of this excellent perſon ſhut up this Chapter.