302 OF THE ORIGINAL OF THE SABBATH. [ EXERC. II.
which fixeth immovably the beginning of the sabbatical rest. The full vindication of this testimony the reader may find in the Expo- sition itself, whither he is referred. And I do suppose that no cause can be confirmed with more clear and undeniable testimonies. The observation and tradition of this institution, whereby it will be fur- ther confirmed, are next to be inquired after.
11. That this divine original institution of the seventh-day Sab- bath was piously observed by the patriarchs, who retained a due re- membrance of divine revelations, is out of controversy amongst all that acknowledge the institution itself; by others it is denied, that they may not be forced to acknowledge such an institution. And indeed it is so fallen out with the two great ordinances of divine worship before the giving of the law, the one instituted before the fall, the other immediately upon it, that they should have contrary lots in this matter,—namely, the Sabbath, and sacrifices. The Sab- bath we find expressly instituted; and therefore do and may justly conclude that it was constantly observed, although that observation be not directly and in terms mentioned. Sacrifices we find con- stantly observed by holy men of old, although we read not of their express institution; but from their observation we do and may con- clude that they were instituted, although that institution be not expressly recorded. But yet as there is such light into the institu- tion of sacrifices as may enable us to justify them by whom they were used, that they acted therein according to the mind of God and in obedience unto his will, as‘we have elsewhere demonstrated ; so there want not such instances of the observation of the Sabbath as may confirm the original divine institution of it pleaded for. This, therefore, I shall a little inquire into.
Many of the Jewish masters, as we observed before, ascribe the original of the Sabbath unto the statute given them in Marah, ~ Exod. xv. And yet the same persons grant that it was observed by the religious patriarchs before, especially by Abraham, unto whom the knowledge of it was granted by peculiar privilege. But these things are mutually destructive of each other. For they have nothing to prove the institution of the Sabbath in Marah but these words of verse 25, DBYID Ph ip ny DY —<'There he made for them a statute and an ordinance.” And it is said of Abraham that he “commanded his children and his household after him” to “keep the way of the Lorp, to do justice and judgment,” Gen. xviii.19. If, then, the observation of the Sabbath be a “statute” or “ ordinance,” and was made known to Abraham, it is certain that he instructed his household and children, all his posterity, in their duty with respect thereunto, And if so, it could not be first revealed unto them at Marah. Others, therefore, of their masters do grant, as we observed also, the original of the ~
SECT. 11.] OF THE ORIGINAL OF THE SABBATH, ; 303
Sabbath from the creation, and do assert the patriarchal observation of it upon that foundation. The instances, I confess, which they make use of are not absolutely cogent; but yet, considered with other circumstances wherewith they are strengthened, they may be allowed to conclude unto a high probability. Some of them are collected by Manasseh Ben Israel, Lib. de Creat. Problem. 8. Saith he, “Dico quemadmodum traditio creationis mundi penes Abra- hamum et ejus posteros tantum fuit; ita etiam ex dictamine legis naturalis Sabbatum ab iis solis cultum fuisse. De Abrahamo dicit sacra Scriptura, ‘Observavit cultum meum’ (‘A72¥P), Gen. xxvi. 5; quo loco custodia Sabbati intelligitur. De Jacobo idem affirmant veteres, ex eo loco quo dicitur venisse ad Salem, et castra posuisse e regione vel ad conspectum civitatis (13) °2BN8), Gen. xxxiii. 18. Quia enim Sabbatum, inquiunt, instabat, non licebat ei ulterius pro- ficisci, sed subsistebat ante urbem. Idem asserunt de Josepho, quando dicitur jussisse servis suis ut mactarent et prepararent, id propter Sabbatum factum fuisse. Ad hoc refertur in fera et Rabba Mosem petiisse a Pharaone in Aigypto, ut afilicto populo suo permit- teret uno die cessare 4 laboribus; eoque impetrato, ex traditione elegisse Sabbatum; ex his omnibus colligitur Sabbatum ante datam legem observatum fuisse.” So far he. Of the observation of the Sabbath by the light of nature we shall treat afterwards, As to the instances mentioned by him, that concerning Abraham is not desti- tute of good probability. That expression, ‘A121 Tow", “And kept my charge,” seems to have peculiar respect unto the Sabbath, called elsewhere “The charge of the Lorp.” Hence some of those amongst Christians who contend for the wilderness original of the Sabbath, yet grant that probably there was a free observation of it among the patriarchs, from the tradition they had of the rest of God upon the creation of the world. So Tornellius, Annal. Vet. Test.; Suarez de Religione, lib. ii. cap. i. sect. 3; Prideaux Orat. de Sabbat. For as there is no doubt but that the creation of the world was one of the principal articles of their faith, as our apostle also asserts, Heb. xi. 3, so it is fond to imagine that they had utterly lost the tradition of the rest of God upon the finishing of his works; and it may easily be conceived what that would influence them unto, should you suppose that they had lost the remembrance of its express institution, which will not be granted. What, therefore, may be certainly judged or determined of their practice in this matter shall be briefly declared. That all the ancient patriarchs before the giving of the law dili- gently observed the solemn wérship of God in and with their families, and those under their rule or any way belonging to their care and disposal, both their own piety forbids us to question, and the testimony given them that they walked with God, and by faith