The Lords Day, Book 1 · Chapter 8
CHAP. VIII.
Within the compaſs of a week, one day was ſanctified, from the beginning of the world: this is affirmed both by Jews and Chriſtians. How Adam had need of the Sabbath. The mention of obſerving the ſeventh day amongst the Heathens. The authorities are weighed, wherein the obſervation of the Sabbath among the Patriarchs is denied. Why the Heathens are not upbraided with the abuſe of the Sabbath.
AS to the firſt Queſtion, namely, That in the compaſs of ſeven dayes, one is to be ſet apart for ſpiritual operation (as ſaith Chryſoſtom) why ſhould I fear to affirm it?Hom. 10. in Gen. Eſpecially, ſince this opinion is approved by the ſuffrage of the greateſt Divines, and clearly enough taught by the manifeſt teſtimonies of the ancients. We ſhall ſee that the Church of God, ſince the Hiſtory of the Creation was known, did alwaies ſet apart one day of the weekly ſyſteme, for his worſhip: the verity of which thing may be obſerved in the three Epocha's, or junctures of years; the firſt whereof is from the Creation to Moſes: the ſecond from Moſes till the Goſpel was preached by the Apoſtles: the third follows to be conſidered from that time, till the end of the world: in all which we ſhall find, that one of the ſeven was alwayes ſet apart for the publick worſhipping of God. We read, it was ſo done from the beginning of the world till Moſes; from Moſes till the Reſurrection of Chriſt; from thence to this very day. The controverſie at this day, is chiefly about the firſt and laſt Epocha, none doubts of the ſecond.
In demonſtrating the firſt, that the SabbathThe Sabbath was obſerved from the beginning of the world. was obſerved before Moſes, yea, from the firſt beginning of the world, both the Holy Scriptures, and the Reverend Fathers, their faithful Interpreters, do atteſt it: to prove the truth whereof, we will firſt bring the authority of Moſes, which is had Gen. 2. 2, 3. of which places, divers have given the genuine ſenſe, and eſpecially the Learned Rivet, in Gen. and doth Orthodoxly enough defend his Expoſition againſt thoſe that think otherwiſe, in his diſſertation de Sabbato, chap. 2. and removes a Prolepſis that is deviſed by the modern, in commenting upon Moſes's Text: for Moſes in the foreſaid place, doth not relate what God did, when he writ the Hiſtory of the Creation; but what God did, after that the ſtupendious work of Creation was finiſhed: namely, that he ceaſed from creating any new work, and ordained by a Law promulgated, that the ſeventh day ſhould be ſet apart by men, to his worſhip, in memorial of the Creation. This is related by Moſes. Neither was that fore mentioned prolepſis, which the beſt amongſt the Chriſtians allow not, known to the Jews. And if we follow the ſimple and literal ſenſe of Moſes his words, they all make for us. For, how unjuſt is it, when all the Verbs are of the ſame Mood and Tenſe, Vajecol, Vaijsboth, Vajebarech; and be finiſhed, and ceaſed, and bleſſed, to reſtrain the two former to the preſent, and to extend the latter, as ſome do, to a time to come two thouſand years after; this would be too harſh a conſtruction of the words.
But let us ſee how the Jews underſtood this place. Tertullian tells us of them, that … Jud. c. 4.they affirm, that God from the beginning did ſanctifie the ſeventh day, by resting on it from all the works that he made: and thereupon Moſes ſaid to the People, Remember to keep holy the Sabbath day, &c. Where Tertullian delivers the Jews opinion of the Sabbaths obſervation from the beginning of the world: and then he affirms, that according to the Jews, the Command in the Decalogue for keeping it, reſpects the original obſervation of the Sabbath; namely, becauſe God at the Creation ſanctified the ſeventh day. This was the opinion retained amongſt the Jews in Tertullians age, which he produces, when he diſputes againſt them: and no where doth Tertullian deny that the ſeventh day was ſanctified from the beginning.
Neither do the Jews themſelves deny this. The title of Pſ. 92. apud Jonath. who tranſlated the Bible into the Chaldee, is thus; A Praiſe and Song which the firſt man ſpoke for the Sabbath day. From which inſcription it appears, that the ancient Jews, even before the firſt coming of Chriſt, thought that Adam obſerved the Sabbath. For. Jonathan lived, according to Galatinus, forty two years before Chriſts Nativity. Joſephus, l. 1. …. 3.a very learned Jew, acknowledgeth, that God reſted on the ſeventh day, and ceaſed from his works, and for that cauſe do the Jews celebrate a vacation on this day, which they call the Sabbath. Joſephus therefore confeſſes, that the Jews ceaſed from their works on the Sabbath, becauſe the Lord ceaſed from the Creation on the ſeventh day. Of the ſame opinion is Philo, the Apoſtles contemporary,De mundi …pificio. After, ſaith he, that nature was perfected in ſix dayes, the Father added honour to the ſeventh day following; which, when he praiſed, he vouchſafed to call it holy. Alſo, de vita Moſis, lib. 3. he confeſſes, that the Sabbath day had a priviledge by nature, ſince the birth day of the world. And a little before, in the ſame book, he ſaith, Moſes thought it ſitting that all thoſe who were enrolled in this City, ſhould, following the law of Nature, celebrate the Sabbath. He grants then, that the Sabbaths obſervation was according to the law of Nature, that is, that it was conſtituted by God at the Creation of Nature. St. Austin ſayes alſo, that the Jews acknowledge,Tr…ct. 20. in Joh. that God ſanctified a day, ſince which he began as it were to reſt from his labours. So Solomon Iarchi, in Gen. 26. By whom is cited R. Simſon, in Iſ. 58. Aben Ezra in Exod. 20. Da. Kimchi. Manaſſes Ben-Iſrael, in Deut. 5. and all the Doctors of the Jews, excepting Maimonides.
Theſe things ſhew, that the Jews had knowledge that the Sabbath was obſerved from the Creation, from whom the obſervation of the Sabbath was very well known to the inhabitants of the whole World.
Of the Chriſtians alſo, divers, both antient and modern, were of this opinion; a few of whoſe teſtimonies we will lightly touch.
Theophilus Antiochenus, lib. 2. ad Antolicum, ſaith, aAn. 170. Biblioth. Pal. T. 2. l. 2.That God finiſhed the work that he made, on the ſeventh day, and bleſsed the ſeventh day, and ſanctified it; becauſe on it he reſted from every work he made, &c. He ſaith not, that God did conſecrate the ſeventh day, that afterwards only it might be ſanctified of the Iſraelitiſh Church; but ſo ſoon as the work of Creation was conſummate, the ſeventh day was of God both bleſſed and ſanctified. Afterwards he acknowledges, that the ſeventh day was ſolemnized amongst all men, which the Hebrews call the Sabbath, and Greeks the ſeventh day, although moſt know not the cauſe of that name. And what cauſe was unknown to the moſt? namely, the holy reſting of God on that day, and its ſanctification, whereof Theophilus made mention a little before bAn. 200. Contr. Marcion. l. 4. c. 12. An. 250..
Tertullian ſaith, that Chriſt fulfilled the Law, while he made the Sabbath day, which was holy from the beginning, by the bleſſing of the Father, more holy by his own doing good on it.
Cyprian cDe Spiritu S. ſect. 8. an. 309.confeſſeth, that the Seventh day Holy day from the Creation of the world, obtained authority, becauſe in ſix dayes Gods works were finiſhed, and the ſeventh conſecrated to reſt, as holy, and ſanctifying, honoured with a ſolemnity of vacation, and entitled to the ſanctifying Spirit.
Lactantius is of the ſame opinion, al. 7. de div. praem. c. 14. an. 180.God finiſhed the world, and this admirable work of the Creation, in ſix dayes ſpace, and then ordained the ſeventh day, whereon he reſted from his works. This is the Sabbath day. Lactantius therefore fetcheth the ſanctification of the Sabbath from the Creation, and not from the Hiſtory of Manna.
St. Athanaſius bD… Sab. & …ircum.ſaith, that God reſted when he had finiſhed the former Creation, and therefore the men of that generation obſerved the Sabbath on the ſeventh day. Where he acknowledges, that the Sabbath was obſerved from the Creation till Chriſt; for he ſaith, that all men of that generation did obſerve the Sabbath; where he ſpeaketh of the whole time, from the beginning of the world till Chriſt.
Greg. Nyſſen, cDe Reſur. Ch…iſti, o…at. 1.Lo▪ here is for thee, the Sabhath bleſſed from the beginning of the world: mark it by that Sabbath, this Sabbath, the day of reſt, which God hath bleſſed above other dayes.
Chryſoſt. dHom 10. in Gen.God hath bleſſed and ſanctified that day. What is it that he hath ſanctified it? he hath ſet it apart from other dayes. After, when he tells us the cauſe why he hath ſanctified it, he addeth, becauſe on that he reſted from all his works, which God began to make. Now God intimateth to us this Doctrine from the beginning, teaching us, that within the compaſs of a week, one whole day is to be ſet apart, and ſpent in ſpiritual work. Therefore, according to Chryſoſtom, the Sabbath Day, ſince the Creation, was ſet apart from other dayes, and plainly it appears, that for that ordination the world is bound to dedicate one whole day of the week to the worſhip of God.
Aug. ult. cap. poſtrem. lib. de Civitate Dei, An. 410.while he is deſcribing that everlaſting Sabbath which the Saints ſhall enjoy in heaven, he referrs the inſtitution of the Sabbath to the reſting of God from the work of creation.
He doth the like in Epist. ad Caſulanum, Ep. 86.where he ſaith, that God ſanctified the ſeventh day, when he reſted on it from all his works, and afterwards gave command about its obſervation to the Hebrew people. Auguſtine therefore doth acknowledge, that the uſe of the Sabbath was amongſt the ancients, before it grew common amongſt the Hebrews; namely, firſt, at the beginning, before Moſes, and afterwards in the Church of the Jews.
Theodoret. aQuaeſt. 21. in Gen.He hath bestowed a bleſſing An. 430.on the ſeventh day, inſtead of creating, leſ… that day only, above others, ſhould want its ho… nour: and he hath put [Hallowed it] fo… [ſet it apart.] And afterwards; In bleſſing the ſeventh day, he hath ſhown, that he thought it not an unprofitable and ſuperfluous day, but hath ordained it to be applied to reſt. Who doth not ſee, that in Theodorets opinion, from the beginning the Sabbath was ſet apart for the worſhip of God from other dayes? So when he anſwers the queſtion, why he commandedQueſt. 43: in Exod. not the Sabbath to be celebrated on another day? becauſe the God of all hath created every thing in ſix dayes; but on the ſeventh day he made nothing, but honoured this day with a bleſſing: as it is added, in ſix dayes the Lord thy God made Heaven and Earth, and rested the ſeventh: wherein he teaches us, that even then this day was conſecrated of God to reſt and ſanctification from the beginning of the world.
Alexander Hales aPart. 3. quaſt. 39. fol. 128.affirmes, that the SabbathAn. 1240. before the Law, was obſerved of the Fathers; and of the ſame opinion are divers of the Schoolmen.
Now if any have a mind to reckon up the grave opinions of the aforeſaid Fathers, he will not deny, that the Sabbath day was ſolemnly kept from the very beginning of the world: becauſe, by the judgment of them all, the Sabbath was ſanctified by God; nor do the Fathers ſpeak of the purpoſe of God, as though it was not then really ſet apart for the worſhip of God: but according to his purpoſe, it was only deſtined for this, that after two thouſand years it ſhould be ſet apart for this end: for, ſay they, when God had finiſhed his work of Creation, the Sabbath was ſanctified, from the beginning, or from the creation of the world, when he had reſted from his works, from the Creation till Chriſt, &c.—and therefore they acknowledge, that the Sabbath day was ſolemnized amongſt all men or all men of the former generation, that is, from the beginning of the world till Christ, a long time before its uſe was eſtabliſhed amongſt the Jews. All theſe things are affirmed in round words by the Fathers. Out of which it clearly appears, that one day of the week was alwayes ſet apart to the worſhipping of God publickly.
And as the beſt of the ancients were of this opinion; ſo the chief of our late writers, that have flouriſhed in the Reformed Churches, do affirm, that God did from the beginning of the world, ſanctifie the ſeventh day for his worſhip amongſt men.
Wallaeus and Rivet have clearly taught this; The former whereof, in his third Chapter of the fourth Command, doth teach this: proving it by the grave teſtimonies of Luther, Zuinglius, Calvin, Beza, Peter Martyr, Bullinger, Zanchy, Urſin, Gualter, Aretius, Bonaventure, Bertram, Merrer, Antonius Faius, Junius, Paraeus, Zepperus, Martinius, and Alſtedius. To which the famous Rivet, in his Diſſertation de Sabbatho, cap 1. adds, the authorities of Lambertus Danaeus, Rod. Hoſpinianus, Martinus Chemnitius, …oh. Gerhardus, Conradus P…eilen, Henricus Butingus, Bartaſius, Gonlartius, Tilenus (while yet he warred with us in our tents) Marloratus, and Fequernehianus.
Th…ſe two very learned Divines having deſerved well of the Chriſtian Commonwealth, being compaſſed about with ſuch a cloud of witneſſes of great authority, have made it evident to all, that the obſervation of the Sabbath hath alwayes been uſed in the Church of God, before Moſes; from whoſe judgment, no man of reaſon will eaſily ſuffer himſelf to be perſwaded to recede, although one or two of the modern writers go contrary thereunto.
Touching which opinion, after theſe men to ſay any more, although it may be thought the part of a man that's diligent in vain, yet ſince this opinion, being ſupported by the teſtimonies of ſo many famous Divines, is weakened both by ſome reaſons, and alſo by the authorities of the ancients, a few things more ar… to be added. Theſe which follow are the chief of thoſe reaſons wherewith they do oppoſe the truth received of ſo many learned men. In the firſt place, Before the lamentable fall of Adam, there was no need of the Sabbath, on which his ſtrength, being ſpent with labours, it was to be repaired. Secondly, Nothing is read in Scripture of the Patriarchs keeping the Sabbath. Thirdly, If the Sabbath had been obſerved from the Creation, the Heathens had been obliged to obſerve it, & ſomewhere in the Scriptures they would have been accuſed by God for the neglect of the Sabbath, wch yet is no where read in H. Records. Theſe are the reaſons which bear the greateſt ſhew of probability, for which they aſſert, there was no uſe of the Sabbath before Moſes in the world. To the two firſt whereof, the famous Wallaeus anſwers ſolidly. To whoſeUbi ſupra Adam had need of the Sabbath. anſwer, I only add this. Since Adam could not conveniently attend at one and the ſame time, two buſineſſes of a diverſe nature, it ſeemeth not unreaſonable, that God aſſigned him a ſtated time for doing both in conveniently; to the end he might both till the1. Garden freely, and alſo ſolemnly celebrate the publick worſhip of God. Moreover,2. ſince we believe that the night was aſſigned to him in his happy condition of innocency, wherein he might reſt; why ſhould not alſo3. the day be appointed for a Divine contemplation of the works of God? Laſtly, whereas the Saints themſelves in that bleſſed Kingdome of Heaven, do enjoy a perpetual Sabbath, it will not be thought incongruous, or diſagreeable to the condition of Adam, if the Sabbath were aſſigned to him in Paradice, to worſhip God on; although weT… Sabbath obſerved, though no mention of its obſervation occurr. read not that he did keep the Sabbath. Some inſtitutions are expreſſed in Scripture, whoſe obſervation doth not conſtantly occurr in the ſame. Neh. 18. 8. Thoſe that returned from the captivity are read to make themſelves tabernacles, in which they abode: which was not done before, even from the times of Joſhua, to that very day; although it was provided for in the Law, Lev. 23. 40. And after the Law given by Moſes, about the Sabbath, there is made no mention of its obſervation in the whole book of Judges, &c. yet none will thence conclude, that the Sabbath was not inſtituted at that time, becauſe we meet with no footſteps of its feſtivity being obſerved.
Nor do we read that Sampſon, Deborah, or Joſhua did keep the Sabbath: yet do we not deny upon that account, that the Sabbath was inſtituted. So alſo might it happen before the Law was given in the Mount. And what if we ſay, that the Aegyptians would not ſuffer the Iſraelites, while they were their ſlaves, to be idle on the ſeventh day? Perhaps they gave place to neceſſity; which Joſephus tells us, fell out alſo in theDe bello Juda c…, l. 7. c. …1. time of Antiochus. When, ſaith he, the Jews were interdicted upon moſt ſevere puniſhments the obſervation of the ſeventh day, within a very ſhort time, not only in Antioch, but in the neighbouring regions, the Sabbath was neglected. Moreover, it is read no where, that Adam worſhipped God publickly, which yet we muſt conclude for certain he did. We may judge the like of the Sabbath's not being obſerved of him: becauſe if he had the mode of worſhip preſcribed him of God, ſurely, that a time was defined of God to exerciſe it in, cannot rightly be denied: although we read nothing of the expreſs time: for it is moſt agreeable to natural equity, that as well the time for performance of the worſhip, as the worſhip it ſelf ſhould be defined.
As to the third reaſon, brought from the Heathens; Some think, if the Sabbath had been obſerved from the Creation, then the Gentiles had been bound to celebrate its ſolemnity. But this they deny for a double reaſon. Firſt, becauſe no footſteps of the ſeventh day's obſervation are found amongſt them. Secondly, they are not reproved of God for neglecting the Sabbath.
To the firſt, the learned VVallaeus anſwers, loc. praedicto: that though it ſhould be granted, that the mentioning of it was obliterated amongſt the Heathens, it doth not thence follow, that the uſe of the Sabbath remained not amongſt the poſterity of Adam, or Noah: ſo VVallaeus. The ſearchers out of Hebrew antiquities, tell us out of Maimonides, that a corrupt religion grew up from the beginning of the world, and ſo far received augmentations, till at length the Divine Religion was almoſt turned upſide down; yet that great Rabbi hath excepted Enoch, Melchiſedech, Noah, Shem, &c. who worſhipped the true God, with a pure heart: the truth of whoſe relation, being bottomed on Scripture authority, who will queſtion? If therefore the true Religion, and that which was inſtituted of God, and put into the minds of men, hath ceaſed amongſt the poſterity of the Heathen in other chief points, what wonder if amongſt them alſo the obſervation of the Sabbath was not continued: which yet was alwayes obſerved by the Church of God?
That the ſeventh day was celebratedThe 7th day celebrated amongſt the Heathens. amongſt the Gentiles, and that they obſerved it with a certain ſolemn devotion, (either from the inſtinct of nature, or by a tradition received from the Anceſtours, from whom they deſcended, or from a general knowledge of the Creation it ſelf) their very writings in expreſs words do ſhew: in which, whoever will look into them, he may eaſily find clear footſteps of a Sabbatical ſolemnity. That the ſeventh day is ſacred, not only the Hebrews, but alſo the Greeks know; on which the univerſe of things animate and inanimate is turned about,—ſaith Clemens Alexandrinus aStroncat lib. 5., which he proveth by the teſtimonies of Heſiod, Homer, Callimachus, and other Heathens, which I think needleſs to rehearſe here, becauſe if any will not believe my relation, the aforeſaid teſtimonies of the Poets in Clemens, may make the incredulous to believe bl. 13. c. 7.. Euſeb. de praepar. Erang. ſaith, that God having finiſhed his works, allowed us a day for reſt from our labours. This he confirms by the authorities of divers Poets. And the learned Rivet, in diſſertat. de Sabbato, cap. 5. proves, that theſe teſtimonies are to be underſtood of the ſeventh day of every week.
While Suetonius deſcribes the moderationSueton. in Tiber. of Tiberius, exhibited even towards his inferiours, he tells us, amongſt other things, that Diogenes, a certain Grammarian, being wont to diſpute on the Sabbath dayes at Rhodes, would not admit Tiberius to hear him, out of his order, but by his ſervant put him off till the ſeventh day. Whence it appears, that the ſeventh day was known to Diogenes, although the learned Caſaubon, on that place of Suetonius, thinketh, that the obſervation of weeks, which holds at this day, uſed among the Greeks, was not commonly received before the times of Tiberius. Yet the learned Rivet, loc. citato, proves by divers teſtimonies, that it was in uſe amongſt the Latines, ſo to diſtinguiſh their dayes. Lampridius in Alexand. Severo, tells us, that when he was in the City, he went up to the Capitol on the ſeventh day, and frequented the Temples.
We meet with more teſtimonies to this purpoſe in the learned Ameſius, of pious memory, in Medul. Theolog. lib. 2. cap. 15. ſect. 10. And now I will conclude with the teſtimony of Joſephus againſt Appion, l. 2. That there is no nation, either of Greeks, or Barbarians, or any where elſe, amongſt whom the cuſtome of the ſeventh day, which the Jews uſed to keep holy, was not grown common. With whom, as we have ſeen, agreeth Clemens Alexandrinus.
That the cuſtome therefore of celebrating the ſeventh day, was common amongſt the Heathens, can be doubted by none; whether, as I ſaid, from the inſtinct of nature, or by the ordination of God, which came by tradition to the poſterity of Adam. However, if we may credit the fore-mentioned Authors, it is certain, that the Feſtival of this ſolemnity was known to the whole world, although moſt know not the cauſe of this ſolemnity: which Philo de vita Moſis, lib. 3. obſerves, and Theophilus Antiochenus in the fore-cited place. Theophilus ſaith, that all men call the ſeventh day the Sabbath, but moſt know not the cauſe of its appellation. Now that cauſe which moſt knew not, was Gods reſting on it, when he had finiſhed in ſix dayes that ſtupendious work of Creation; which was obliterated amongſt the Heathens, by a long tract of time, although they obſerved the day, as appeareth by the mentioned teſtimonies. This Irenaeus teacheth more at large, in the end of the thirtieth chapter of his fourth book, whither I ſend the Reader.
In the laſt place, I will ſatisfie the ſecondWhy the beathen are not upbraided with the abuſe of the Sabbath. Queſtion, viz▪ If the Gentiles were obliged to obſerve the Sabbath, and the cuſtom of obſerving it was grown common amongſt them, why are they never in Scripture reproved of God for profaning the Sabbath? who can deny that the Gentiles as well as the Jews, were obliged by the inſtinct of nature, to worſhip God their great Creatour? Beſides, divers of the Heathen had got the knowledge of God, the Creation, and Sabbath, as Clemens Alexandrinus, Euſebius, &c.Ubi ſupra have plainly taught us. Furthermore, let him tell us who can, why they, as well as other men, ſhould not be obliged to obſerve the Sabbath, by the Divine Law: for we know, that a determined time to perform a certain worſhip, is no leſs neceſſary to them than others. But many reaſons there were for which God might reprove the Heathen, and yet move no controverſie againſt them, about the Sabbath; either becauſe its inſtitution was grown obſolete amongſt many of the Gentiles, (though not all) or becauſe they had violated the whole worſhip of God: for which cauſe he reprehends them: yet he reproves them not for the Sabbath by name, as being the time of worſhip: becauſe the Sabbath was onelyonly ordained for performing the true worſhip of the true God: now the Gentiles worſhipped not God, but Idols; therefore God accuſeth them of Idolatry, and not for neglecting the Sabbath: and in vain would they have had regard of the Sabbath, while on the Sabbath they worſhipped Idols, and not God, the author of the Sabbath. I might alſo add here, that it's not manifeſt, that all the ſins committed by the Heathens were reprehended in Scripture particularly. But the famous Rivet doth anſwer this objection more at large:Diſſert. de Sab. c. 9. in whoſe learned anſwers, they that do not abhorr the truth, cannot but acquieſce. And thus much for the reaſons againſt the opinion of the Sabbath being obſerved from the beginning of the world.
Now to the authorities by which othersThe authorities are weighed which deny that the Patriarchs kept the Sabbath. buſie themſelves, to infringe this opinion: theſe are in number three. The firſt whereof is that of Irenaeus, who lib. 4. cap. 30. tells us, that Abraham believed God without Circumciſion, and without the Sabbath. The ſecond is, of Juſtin Martyr, in his Dialogue with Trypho the Jew, in whom it's read, that Abel and Enoch were juſt, without the obſervation of the Sabbath; and after them, Abraham and his poſterity, untill Moſes pleaſed God. And after he adds, Before Moſes there was no need of celebrating the Sabbath. In the third place, aAdverſ. Jud. c. 2. &c. 4.Tertullian is produced, in whom they read, that neither Adam nor his off-ſpring, Abel, or Noah, or Enoch, did keep the Sabbath. Theſe are the chief places which are brought againſt the contrary opinion; to which, before I anſwer, I might ſay, that the Judgments of other Fathers that affirm it, might be oppoſed to the authorities of them that deny it. But, leſt by ſo ſaying, I ſhould ſeem to ſet together the grave Fathers amongſt themſelves, I anſwer, firſt, He that equally weigheth the foreſaid teſtimonies, ſhall eaſily obſerve, that the Fathers intention in the foreſaid places, was this; that they might teach, that men were not juſtified by obſerving of the Jewiſh Sabbath. This at the firſt bluſh will appear to him that views the places.
Irenaeus he ſpeaks of the multitude ofUbi prius. them that were juſt before Abraham, the Patriarchs, and Moſes, and were juſtified without theſe, (namely, without Circumciſion and the Sabbath.) It was therefore Irenaeus his purpoſe, to prove that the Sabbath, or Circumciſion were not the perfecting of righteouſneſs: neither doth Irenaeus ſimply ſpeak of the obſervation of the Sabbath, but of its obſervation in order to juſtification; which thing his words do declare And Juſtin Martyr had the ſame meaning, who diſputed againſt Trypho the Jew, propounding to himſelf means by which mercy might befall him from God, (as Trypho ſpeaks) amongſt which he reckons the Sabbath and Circumciſion, that he might have ſome hope of ſalvation. Whilſt the bleſſed Martyr oppoſeth himſelf to this mans purpoſe, he affirmeth, that all the foreſaid Fathers who kept the Sabbath, pleaſed not God. Yet doth he not affirm, that the obſervation of the Sabbath was unknown to them: but he grants, that the Fathers were not juſtified by it: which they alſo confeſs, who hold faſt the foreſaid opinion, confirmed to be true by a long ſeries of authorities.
It was not therefore the purpoſe of the Reverend Fathers, to define, whether the Sabbath was ſimply obſerved of the Patriarchs, or not? OnelyOnly they affirm, that by its obſervation they obtained not righteouſneſs before God, nor for that cauſe did they obſerve it: as the Jews did contend in this queſtion, with whom the Fathers had to do.
And Tertullian is not to be expounded otherwiſe, who attended this alſo, that he might ſhew againſt the Jews, that the Fathers were not juſtified by Circumciſion, the Sabbath, or the works of the Law. His words do teſtifie this. For he ſayes, adverſ. Jud. c. 2. He that contendeth, that the Sabbath is yet to be obſerved, as a medicine of ſalvation, muſt teach, that thoſe who obſerved the Sabbath formerly are juſt, &c. and thereupon what were formerly objected do follow: which in this manner being underſtood, according to the ſcope of the Author, without any injury to the words, do make nothing againſt the obſervation of the Sabbath from the Creation: eſpecially whereas Tertullian himſelf, as formerly we obſerved, hath aſſerted, that the Jews do confeſs, aAdv. Jud. c. 4.that Gods reſting on it, did from the beginning ſanctifie the ſeventh day. The truth of which aſſertion, Tertullian no where calls into queſtion: for if he had not taken it for true, then he would not have granted it without a reproof in any wiſe, for their ſakes; but would have uſed one or other interpretation, either to avoid, or clear that place, out of Geneſis 2. 2, 3. which yet he no where does. The ſanctification therefore of the ſeventh day from the Creation, for which the Jewes ſtood, is granted by Tertullian: out of whom it is fetch'd, that there was the uſe of the Sabbath before the Moſaical Law, which alſo Tertullian granteth muſt continue when that ceaſeth.
Therefore, in the ſecond place, I anſwer, that theſe, and the like places, if any be, amongſt the Fathers, which ſeem to intimate, that the Sabbath was not obſerved before Moſes, are not ſo much to be underſtood of the Sabbath it ſelf, or the obſervation of the ſeventh day, as of the Jewiſh obſervation thereof, and its abuſe to Juſtification before God: for they contend, either that for its obſervation eternal life befell not the Patriarchs, or that it was not obſerved before Moſes, according to the Ceremonies, wherewith it was afterwards celebrated of the Jews; neither ought it to be obſerved after the coming of Chriſt: which things are affirmed by none at all.
Thirdly, In the foreſaid teſtimonies, the Fathers had to do with the Jews, who obtruded the Jewiſh Sabbath on the Christians: for which cauſe, when the Fathers mention the Sabbath, they ſpeak of it ſomewhat diſhonourably, if we look at the Name and Ceremonies of the Sabbath: but if we underſtand the thing it ſelf, i. e. the Lords day, they have extolled the Sabbath with wonderful praiſes: therefore, when they plead againſt the Jewiſh Sabbath, they altogether reject it, but when they appoint it to be celebrated in the Chriſtian manner, they greatly honour it.
Fourthly, The Criticks, which are well exerciſed in the writings of the Fathers, teach us, that it is an uſual thing with the Fathers, while with all their might they decline one errour, they oftentimes do either fall into another, or ſeem in a certain ſort to fall into it: like Husbandmen, (as prettily the learned Rivet, in Prolegom. in Crit. ſa…r. cap. 11.) who labouring to ſtraiten a crooked ſtick, do ſometimes exceed meaſure, and bend the plant into a contrary and diverſe form: ſo they know it very often falls out with the moſt grave Fathers, who peruſe their diſputations with their adverſaries: for while they contend with their enemies, out of an earneſt deſire to ſmite them, they have ſometimes even ſtruck their own companions. St. Auſtins heat againſt the Manichees, carried him from the explication of the Text, and thoſe things which he purpoſed to aſſert. This thing, Austin himſelf, when he had finiſhed his Treatiſe, ſignified to Poſſidonius, and others that dined with him. So Poſſidonius relateth it in the Life of Auſtin, chapter 15. And as the truth of this thing hath appeared in other queſtions, ſo in this of the Sabbath. For while Tertullian, and before him, Juſtin Martyr, have declared the foreſaid opinions about the Sabbath, their work was with the Jews, who, as we ſaid, obtruded the Sabbath on the Chriſtians, as though without its obſervation, none could obtain eternal life. Which errour, while the grave Fathers ſtudied to ſhun, they declare this opinion of the Sabbath, (if in the teſtimonies cited this was their meaning) being obſerved all that time, from the Creation until Moſes: in expounding of which opinion, although they thought to ſmite the Jews, yet conſidered they not, how unwarily they wounded their own companions, who, to their power, were diligent to defend the contrary: whoſe opinions we have formerly recited in this Chapter.
Laſtly, None that is but meanly converſant in the writings of the Fathers, can be ignorant, that ſome more hard ſayings do often occurr in them; which, unleſs they be expounded by other places in them, are not eaſily to be admitted. Chryſostom ſaith, in his later Sermon De utilitate ex obſcuritate prophetiarum, in Savils Edition, Before Christs coming, faith in Chriſt was not required of the Jews: which words, without a candid interpretation, are not to be admitted: for if they be taken abſolutely, they agree not with the Holy Scriptures, as appears from Hebr. 11. in which it is related, that the Saints before the former coming of Chriſt, did rely upon him by Faith, and for their Faith are commended: therefore the genuine ſenſe of this place is to be found out of another place in his former Sermon, pag. 652. where, of the Jews, he ſaith, they looked for the Lamb of God to come; that ſhould take away the ſins of the world: of which the later place affordeth no ſmall light to the Interpretation of the former. In like manner are we to judge in examining the foreſaid teſtimonies of the Fathers, wherein the Sabbath is denied to be obſerved from the beginning of the world: whoſe meaning is to be expounded from thoſe Fathers in other places, or from others that were their contemporaries. If any therefore have a mind to find out Tertullians mind Adv. Jud. cap. 2. let him compare him with Tertullian adv. Mercion. lib. 4. cap. 12. where he ſhall find him acknowledging, that the Sabbath was holy from the beginning. We may judge the ſame of the other authorities which are cited, whoſe ſenſe is to be ſought out either by other places of thoſe authors, or by other writers that were contemporaries with them. The words of Irenaeus and Justin Martyr, do roundly enough expound their ſcope, as before we have heard by them, both which do only contend for this, that they may teach, that the ancient Fathers were not juſtified by the Sabbath and Circumciſion, and add no more.