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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44280	An essay concerning the Sabbath, or, The Sabbath-days rest from controversie wherein is asserted that our Christian Sabbath, Lords-day, or Sunday is the very same day of the week which was anciently observed by the Jews and Gentiles for the solemn day of their solemn weekly worship, before Israels coming out of Ægypt and after that by gentiles : prefaced, with an introduction thereunto touching the true meaning of Gen. 2 v, 2, 3 / by N. Homes.	Homes, Nathanael, 1599-1678.	1673 (1673)	Wing H2564; ESTC R28681	38,857	162

or set time viz. of the Seventh day or Sabbath To wit God blessed the Seventh day and Sanctified it because in it he rested from all his Works And he puts in the Margin of his Book these Words In the State of Innocency the Seventh day was Sacred John Conrad Pfeilen in his Clar. Theolog pag. 217. The Sanctification of the Sabbath was not long and at last then Instituted in the time of Moses when the Decalogue was promulgated in Mount Sinai But was ordained and ordered presently after the Creation of the World But was indeed afterwards in the Law of Moses severely repeated upon penalty of Death not to be violated Henricus Butingus Chronol Pag. 12. ad annum Mundi primum The Sabbath is Sanctified by God and Celebrated by our first Parents in Paradise whilst our Nature was yet perfect To the same effect Bartafius concerning the Seventh day of the week doth speak in Verse Nor doth Golartius dissent from him writing on the same place I could also add Tilenus whiles he was a Soldier in our Camp on the fourth Command Thes 3. And Marlorat in Thesaur Locor Commun More Authors might be brought But here are produced THIRTY from whose judgment I could not prevail with my self to depart 3. Among the Papists there are some for the Negative That God did not Institute the Sabbath at the beginning of the World as Abulensis and all that follow him Others are with us for the Affirmative That it was Instituted at the Creation of the World as August Stench Eugub in Cosmopoeia on Gen. 2. Who will not only have it that then at the beginning of the World that Day was Sanctified for the use of Divine Worship But also they had it after that in all Ages in all Nations or Gentiles Venerable and Sacred So Gilbertus Genebrandus in Chronolog ad Annum primum Mundi The Sanctification saith he of the Sabbath and that it was observed in all the time of the Law of Nature N. B. the Hebrews deliver it to us And so doth Lyranus Gen. 7. even as he doth some other Legals And the same Opinion doth Jacob. Salianus prosecute in many Words in Annal V. Test ad Annum Mundi 1 Diem 7. ubi Tertullianum who seems to think otherwise he doth explain ☞ concerning the Sabbath as it is Ceremonially and rigidly observed by the Jews Likewise Cornel a Lapide on Gen. 2. It is manifest saith he that the Sabbath was Inistruted a Festival or Holy Day at first not by Moses Ex. 20. v. 3. but LONG BEFORE to wit at the beginning of the World He had said a little before He Sanctified it that is He Instituted it a Holy Day and would have it to be honoured with an high esteem of Adam and his Posterity with a Sacred leisure and Worship of God He addeth That the Fourth Commandement was a Divine Precept not natural but positive As of the same Judgment he cites Catharinus upon the same place And Emanuel Sa consenteth Here saith he it appears that the abbath was Celebrated from the very Beginning Which thing also Ribera asserts N. B. and proves in the Ep. to the Heb. Cap. 4. Number 8. 4. As for the Ancient Fathers few of them have touched the Question The Fathers alledged for us Of them that have some are for the Affirmative though some other are cited rather for the Negative whose words may be referred not to the denial of that primaeve Sanctification of the Sabbath but to the renewing of it with addition of Rights and Ceremonies formerly either unknown or obliterated Tertullian al●edged for us Tertullian whose words are chiefly urged although having to do against the Jews refers the Institution of the Sabbath to Moses to shew that it did appertain to the Ceremonies of the Law and therefore to be Antiquated yet nevertheless doth elsewhere acknowledg that the Jews do say That God did from the beginning of the World Sanctifie the Seventh Day in resting from all the Works which he had made And from thence also Moses said to the People REMEMBER THE SABBATH DAY So he Advers Jud. Cap. 4. Neither doth he deny it to be true who in his Fourth Book Chap. 11. against Marcion affirmeth as his own sence That Christ himself made the Sabbath day by his Fathers Blessing to be Holy from the beginning of the World and made it more Holy by his own Benefaction If some others think otherwise in favour of the Negative more and of no less Authority may be produced for our Affirmative as Cl. V. Waleus hath Demonstrated alledging the Testimony of Philo. Lib. 3. de vita Mosis Chrysostom Hom. Philo Chrysostom Theodoret Austin are for us 10. on Gen. Theodoret. in his Questions on Genesis Austin Ep. 86. ad Casul And we shall find anon other of the Fathers of the same mind CAP. 2. Rivets first Argument for us by him defended 1. The Argument from Gen. 2. ver 2 3. 2. Gomarus his answer 3. Rivets reply 1. THE Foundation of the whole Affirmative assertion is laid and that justly in those words Gen. 2. ver 2 3. Which are That the Sabbath was immediately after the finishing of the Creation of the World Instituted for Adam and his Posterity for the Worship of God For from that place of Gen. 2. ver 2 3. It is manifest that God blessed the Seventh Day after the Creation The grand Question Contro verted and Sanctified it Now a Question is moved Whether he did Sanctifie it just then or whether he deferred it till long aft●●●●●e Creation viz. for the sp●●●● of Two thousand four hundred and fifty three years So that the sense of the Mosaical Story should be That God after his finishing his Six days work rested the Seventh And after Two thousand four hundred fifty three years God blessed a like day and Sanctified it to or for sacred use And of Necessity this must be the sense of those men who do so much disjoyn those words He Finished Rested Blessed and Sanctified as that they refer the former words to the time of the beginning of the World the later words to the time of Moses giving the Law But we stand to it That all those words which are conjoyned by a Copulative are not to be torn asunder to so great a distance For seeing Moses discourseth of the Seventh day after the Creation I say the first Seventh that is ●●●●nediatly following after the ●●●st six days It seemed necessary to us that the same day which was the Seventh from the Creation was the day of Rest and of Sanctifing it The Proposition 2. The force of Gomarus his answer he gives us in this Syllogisme that which in Gen. 2. ver 2.3 is neither expresly asserted nor is by any circumstances of that Scripture evinced that cannot be proved by it The Assumption But that the Sabbath was Instituted at that very time when at first the Creation of the World

which it was Sun-rising or Sun-setting or Noon or Midnight or when the Sun first shined forth to the World or when half of that Fourth-Day or when it was fully ended I say therefore these days these Universal days cannot be made the footing of the Accompt for the measuring out of our Artificial Day and Night the parts of the Natural Day Our ordinary Seven days cannot derive their Number and beginning from the said Vniversal Days to an hour ¶ 4. We answer That Moses wrote the Book of Genesis when he had been Inspired by the appearance of God to him calling him and enabling him to that Miraculous Work of bringing Israel out of Aegypt Exod. 3.2 So that he wrote that Book after Israels coming out of Aegypt at which deliverance their Year Month and Day was changed Exod. 12.41.42 Levit. 23.32 The Natural Day was now to begin at Evening as aforesaid whereas before that it began in the Morning as we have shew'd Therefore if Moses should now have said Gen. 1. The Morning and the Evening was the First Second Third Fourth Fifth Sixth Seventh Day putting the Morning before the Evening he might have seemed thereby to have disliked the said Change appointed by God as aforesaid of making the Evening the beginning of each day after their coming out of Aegypt CAP. VI. Of the Reason why the Jews must change the beginning of the Day as aforesaid and so of the Day from our Sunday or Lord's-day to the Jews Saturday as they commonly call it Sect. 1. THE First Reason was for a Memorial or Memorandum of their deliverance out of Aegypt as before proved Sect. 2. The Second was because the Heathens did Dedicate and Celebrate the Ancient Sunday that was observed piously to God before Israels coming out of Aegypt to the Sun the Heathen I say Dedicated it to worship that Planet on that day And for that reason the Lord would not have the Jews to observe it any longer but would have them change it ¶ 1. Thus God of old would not have his people use the names of lawful things nor mention such names which the Idolaters were wont to use Hos 2.16.17 It shall be at that day saith the Lord that thou shalt call me ISHI and shalt call me no more BAALIM For I will take away the Names of BAALIM out of her mouth c. Why would not the Lord be called Baalim but Ishi seeing both fignifie the same thing that is My Husband or my Lord The Reason was because Baal was the name that Heathens gave to their Gods And therefore God would have the name of Baalim the plural of Baal to be utterly removed out of the mouths of his people ¶ 2. For the same Reason he would not have his people to observe the Ancient Sunday in use before Israels return from Aegypt because the Heathen called it by that name in relation to their Worshiping the Sun on that day And therefore God would have the day changed This will more appear in the next Chapter CAP. VII Touching the Ancient Sunday and the observation thereof by Jews and Heathens before Israels deliverence out of Aegypt Sect. I. T IS untradictably probable beyond all demonstration to the contrary and with fair reason on our part that the ancient Sunday for solemn Worship of God before Israels return from Aegypt which Sunday is now our LORD'S DAY was observed by the Patriarchs before the Flood and by them after the Flood in honour to the true God who had Created that wonderful frame of Heaven and in it that transcendent shining Planet the Sun whom that is God that Creator they of the Patriarches before the Flood worshiped on that day by imitation of God's resting on the Seventh day of his Creation which is urged in the Fourth Commandement as to a Seventh day Sabbath if not to THE Seventh day Sabbath which we now observe as our Lords-day of which more after N. B. I note it chiefly here to intimat that Gods example of resting the Seventh day at the Creation hath in it an Argument for Imitation that his people should observe that most ancient Sunday of which we speak that example of God's resting being then fresher to the Patriarchs and those times by Two thousand of years then at the giving of the Moral Law And the practise of the after-times do much shew us what was the practise of former-times Men being very apt to follow their Fore-fathers in the outward profession of Religion And to use those forms of speech relating to Religion which of old were wont to be used The Patriarches therefore before the Flood no doubt called and accompted God to be their Sun in a figurative sense as the Patriarches that were after the Flood and their succeeding Generations did likewise Num. 6.25 Aaron and his Sons shall on this wise bless the Children of Israel saying unto them The Lord bless thee and keep thee the Lord make HIS FACE TO SHINE VPON thee So Deut 33.1 2. And this is the blessing wherewith Moses the man of God blessed the Children of Israel before his death And he said the Lord came from Sinai and rose up from Seir unto them he SHINED FORTH from Mount Paran And Job at least as ancient as Moses if not ancienter argues with God that he would not shine upon the Wicked and therefore would not oppress or despise him that is would SHINE upon him And it is a common phrase with David in Prayer to say Make thy face to SHINE upon me or upon us Psal 31.16 Psal 71.1 And Psal 8. It is the burden or foot of the divine Song And Psal 84. ver 11. He calls God by the name of the Sun The Lord God saith he is a SVN and a Shield to them that walk uprightly And Malac. 4.2 He viz. Christ is called the SVN of Righteousness with healing in his wings that is in his Beams Sect. 2. Now as 't is true that the Pious Patriarchs of old in a figurative sense calling and accompting God to be as their Sun did call and accompt their weekly solemn day of their Solemn Worship of him by the name of Sunday or Suns-day See before Chap. 7. or day of the Sun as aforesaid So it is as true which further confirms the Section next before that Idolatrous Heathen of very ancient times and downward in imitation of the Jews Worshiping the true God their Metaphorical Sun did on the said Sunday worship the Material and Natural Sun and upon that accompt called it their Sunday or Day of the Sun For we know that Idolaters were always the Apes as Divines call them of true Religion Upon their mis-apprehensions and mal-applications of divine Inspirations and Institutions given by God to Godly men they grounded their Idolatrous Superstitions Of many take but two or three Instances viz. Because Abraham whiles there was no solemn set place appointed of God for Worship built an Altar on the Mountain neer

to be defended 2. The two Champion Opponents of it named and noted 3. The two Combating-Defendents of it decyphered and engaged 4. Some Auxiliary Forces drawn out to the Battel by Willet and Weemse c. as occasion serves 1. THE Thesis to be defended by us and our Assistants is That those words Gen. 2.23 And ●n the Seventh day God ended his work which he had made And he rested on the Seventh day from all his works which he had made And blessed the seventh day and Sanctified it because in it he had rested from all his works which God Created and made I say those words were spoken by Moses Historically narrating what God hath actually done in instituting the Sabbath at the beginning of the World and not Proleptically predicting or fore-speaking only what God would do in time to come in Instituting the Sabbath viz. That long after the Creation as is by some supposed at the time of the comming of Manna in Moses's time Ex. 16. God would Institute the Sabbath 2. The two Champion opponents of this position are Franciscus Gomarus and Petrus Hylinus who have so toyled themselves to prove the Negative that is to assert a Prolepsis as is to me a wonder yea Wonders to wit in sweating themselves in seeking their Prolepsis so as they cause in me a jealousie that they themselves are not cordially perswaded they can clearly find it Nor is it possible saith the Law to prove a meer Negative Nor was it ever heard of a Prolepsis of that length of time viz. of above 2000 years viz. from the Creation to the coming of Manna 3. The former of these two Champions viz. Gomarus with his Regiment of Authors Rivet de Orig. Sabb. and Arguments against our Thesis doth renouned Rivet * encounter and to good purpose 4. To the other viz. Peter Hylyn I shall reply the less because Rivetus hath said so much and Learned Willet and Weemse will say more CAP. 2. 1. Rivets strength weakens Gomarus 2. Rivets Assertion in opposition to Gomarus proved by Thirty Learned Protestant Authors 3. The Papists alledged for us 4. The Fathers alledged for us 1. OUR first Work then in order to the proving of our foresaid Thesis is to mind you of Learned Rivet n = * De Orig. Sab. his strong Answer to Gomarus touching our foresaid Thesis and the concerns thereof For by how much Gomarus his Negative that God did not Institute the Sabbath at the Creation is Invalidated by so much Rivetus his Affirmative that God did Institute the Sabbath at the Creation is Corroborated Sie vice ersa By so much as Rivets Affirmative is Confirmed by so much Gomarus his Negative is weakned Now that the judicious Readers may in this scarcity of Rivets answer have so much of it in your eye as thereby ye may better judge of Gomarus his and my Treatise I shall take the pains though now irksom to my ancient Body to give you a Breviat of Rivets Treatise in answer to Gomarus de origine Sabbath which is all the Answer I shall give to him the said Gomarus 2. To come then to the very point of giving in Rivets Answer to Gomarus against his Negative That God did not Institute the Sabbath in the beginning of the World take Rivets grand Assertion Rivets grand Assertion against Gomarus with the said Rivets Regiment of Witnesses to the said Rivets Assertion as followeth viz That God did from the beginning of the World Sanctifie the Seventh day for his Worship among men hath been saith Rivet the common opinion of the Learned which have flourished in the reformed Churches as the most Excellent and most Learned Ant. Walleus hath shewed in his Dissertation concerning the Fourth Commandement Cap. 3. Alleaging the Testimonies of Luther Com. in 2 cap. Gen. of Zuinglius Com. in 20 of Exod. of Calvin on the same place and in his Notes on the 4th Com. Ex. 20. and Deut. 5. Where he doth more clearly explain himself Of Beza in 1 Apoc. of Martyr in Cap. 2. Gen. and on 4. Com. Bullinger on 12. Chap. of Mat. Zanchie in his Lib. 1. part 3. de Oper. Creat Cap. 1. Decad. 1. Serm 4. Of Vrsin in his Exercit. Catachet upon the Fourth Commandment Gualter on Matt. Hom. 162. Of Aretius in his 1 Tom. of his Common places Of Bonaventure Bertram Of the Judaic Pol. Cap. 2. Of Mercer on Gen. 2. Of Anto. Faius in his Enchir. theol Disp 47. on the 4 Com. Of Junius on Gen. 2. Of Pareus on the same Of Zepperus 4 Book Chap. 24. Concerning the Forrain Laws of the Jews Of Martinius in his Book concerning the Christian and Catholick Faith Of Alsted in his Catechetical Theolog. Sect. 3. Cap. 6. To which I add Lambertum Daneum in his Christian Ethicks 2 Book 10 Chap. Largely saying That the Jews account the Seventh day holy Yea before all Legal Ceremonies they received it by Tradition from their Fathers to whom the Lord had revealed it and to whom their Sacrifices were grateful and their Seventh day well pleasing Rod. Hospinianum concerning the Jews Festivals Chap. 3. We must saith he hold that the Sabbath was Instituted by the most excellent highest God and not long time after in Moses's time in Mount Sina but in the very beginning of the World Josiam simlerum in Exod. 20. God did Moses being Witness in the Creation of the World Sanctifie the Sabbath N. B. and Blessed it And seeing that the Fathers had their sacred Conventions and Sacrifices it is very likely they had also certain set times wherein they did Convene And what day did they rather choose then that which was Sanctified by God himself Martinum Bucer on John 5. It is very likely that this observation of the Sabbath was not first brought in by Moses but by him a new established For the Ancient Fathers had it in use and practice among them The other Martin to wit Chemnitius on the Decalogue Com. 10.2 confesseth That the observation of the Sabbath was Instituted before the Law of Moses Conradus Pellican in cap. 2. Gen. Cap. 3. saith Blessed out of doubt were the rest of the days but that same Seventh day God willed and taught that it was to be set up in its place or kept and ordered in this that men might be at leisure for or to their Creator wherein they might diligently apply themselves to the study of knowing the good pleasure of God and of calling to mind his benefits of admiring the Power Wisdom Providence and Goodness of that chief Workman N. B. and of hearing or Learning from the FATHERS AFORE THE LAW or out of the Sacred Books by Interpreters after the Law was given what the Omnipotent requires of us c. Wolfang Franzius in Schola Sacra Disp Thesis 1.11 It doth appertain saith he to the Eutaxie or good order of the Ecclesiastical State in state of Innocency ☞ that there should be a Sanctification of a certain