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 â—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
though servile Subjection came in after Sin yet if Man had not Fallen there should have been degrees of Superiority and Inferiority And there should have been distinction of Sexes and dignities c. Obj. 4 John 7.22 Christ maketh an opposition between two Laws one of Circumcision and another of the Sabbath And he saith Circumcision is kept not because Moses Instituted Circumcision but because it was from the Fathers And because Moses's Law of the Sabbath was given after the Law of Circumcision therefore it is that Infants are Circumcised upon the Sabbath and yet the Sabbath is not broken Answ The Sabbath was given after Circumcision with the rest of the Ceremonies belonging to it which Christ especially meaneth here But the Moral part was given to Adam before his Fall He maketh Opposition here but between the Ceremony of Circumcision and the Ceremony of the Sabbath The less necessary Ceremony to give place to the greater And the Jews say when a Child was to be Circumcised upon the Sabbath yet the morning Sacrifice behoved to be Offered first before the Child was Circumcised and then all the rest of the Ceremonial Worship in the Sabbath gave place to Circumcision Obj. 5 And whereas they urge us That there is no Example of the Patriarches who kept the Sabbath before the Manna was sent down Answ It may seem out of Job That they kept the Sabbath in his time which was before the Law was given It is said Job had Seven Sons N. B. and they went and Feasted in their Houses every one his day Job 1.4 And then it is subjoyned Job 1.6 That there was a day when the Sons of God came to present themselves before the Lord. Now who were the Sons of God here but Job's Children N. B. who Assembled themselves to worship God upon the Seventh day Obj. They say that these words God rested the Seventh day and Sanctified the Sabbath aâ—â— set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way 〈◊〉 Anticipation because God promised to Sanctifie that day afterwards Answ This carries no probability with it that God is said to Sanctifie it because he was purposed to Sactifie it afterwards For then he might be said to Sanctifie Moriah when he Created it because afterwards he was to build the Temple there and to Sanctifie the Pascha and the Pentecost because afterwards he was to appoint them for holy uses FINIS THE Sunday-Sabbath's Rest FROM CONTROVERSIES CHAP. I. Of the Thesis or Position Section I. THE Thesis or Position Our Sunday-Sabbath or Lords-day is the very same day of the week which was anciently observed by Jews and Gentiles for the Solemn day of their Solemn weekly Worship before Israels coming out of Aegypt and after that by the Gentiles Sect. II. The explanation of the Thesis 1. We call it Sunday 1. Because it is vulgarly so called and best known by the generality of the Nation 2. Because the Jews anciently so called it and observed it in memorial of God their Sun * Ps 84.11 Creating the World and that eminentest part thereof the Sun * Exod. â—0 11 If so long after the Creation no don 't but anciently neaâ—eâ— the Creaâ—ion 3. Because the Gentiles of old called it Sunday though upon an ill occasion that they on that day Worshiped the Sun But it is to our purpose to note the number of the day not the iniquity the observation not the misapplication of the day ¶ 2. We call it Sabbath 1. Because many Christians so call it and own it against all Jewish Saturday Sabbatarians 2. Because the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbath signifies rest which rest for Body and Soul we have mostly on this day 3. Because in some way of proportion the time of our Sabbath day answers to that of the Jews both being a Seventh day of the week ¶ 3. We call it The Lord's day 1. Because the Scripture so calls it I was saith St. John the Disciple of Christ in the Spirit on the LORDS DAY * Rev. 1.10 meaning our Sabbath or Sunday which we call the Lord's day For surely if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Supper doth sufficiently distinguish that Spiritual Supper of the Communion to all ingenuous men from all common Suppers then so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord's day sufficiently distinguish to all not willfully blind that special day from all other days For it follows 2ly That we call our Sabbath the Lord's day because it was the day of the Lord Christ's Resurrection from the Dead wherein he rested from his Sufferings and we thereby from our Sins and Condemnation 'T is true That the day of Christ's Resurrection is by the same Apostle called the First day of the week * Joh. 20.1 But 't is as true That this same First day was the Jews and Gentiles Sabbath for Two thousand four hundred fifty four years viz. From the Creation to the reduction of Israel our Aegypt and was the Gentiles Sabbath long after that 3ly We call it the Lord's Day because on that day in every week we solemnly worship the Lord Christ with the Gospel Worship which the Lord himself hath Instituted Sect. 3. The probation or proof of the said Thesis being made good by the orderly succeeding of the following Chapter N. B. the latter strengthning the former it may be hoped that according to the TITLE there will follow a cessation and rest of all Controversies about the Sunday Sabbath or the Lord's day either by the Quotidian or Hemerion Sabbatarians that pretend no one day but every day should be as a Sabbath Or by the Plurian Sabbatarians that would not have all days to be Sabbaths but would have more then one day in Seven Or by the Prosabbatarians that are wholy for the Jewish Sabbath Or by the Antisabbatarians that are against the Jewish Sabbath in the behalf of the Christian Sabbath Or touching the morality of thâ— Sabbath in general Or touching the warrantrie of Christian Lord's day Sabbath Or touching the Scruple whether to calâ— the day of Solemn Worship Sunday or Sabbath day oâ— Lord's day CHAP. II. Of the Natural and Artificial day Sect. 1. THE Natural day of Twenty four hours as it is vulgarly called is with any people the space of time between Sun-rising and Sun-rising or between Sun-setting and Sun-setting called by the Learned the Horizontal day Sect. 2. The parts of this Natural day are two The one is the Artificial day that is the days Light The other part is by relative consequence the Artificial night that is the Nights darkness belonging to that day So that the Artificial day is the whole space between Sun-rising and Sun-setting CAP. III. Of the ancient beginning of the Natural day Sect. 1. THE Artificial day or Day-light was anciently before Israels going out of Aegypt counted the beginning or former part of the Natural day and the Night the latter part of the said natural day This appears three ways
of the Sun or Sunday was the very same day which we call THE LORD'S DAY We have already in several Sections and Paragraphs of the fore-going Chapters dropped some proofs of this But now we shall bring more particularly direct and express Testimonies to this point ¶ 1. Dr. F. White and Dr. Heylin though they were Opposers of the Morality of the Sabbath do confess That Christians of the first ages because they observed the Sunday for their Sacred Services bowing in Prayer towards the East were upbraided for Worshippers of the Sun though they neither Worshiped the Sun as the Heathen nor called the day of their Worshiping God Sunday as they called it but the Lord's day being their Sabbath or Sacred day of REST to the Lord. Therefore if Sunday had not been with the Heathen who were Sun Worshippers indeed a weekly day of solemn Worship there had been no cause of that upbraiding by the Jews or Heathen-Gentiles (a) White of the Sabbath and Heylin part 2. p. 53. But we have more approved Authors then these as it follows ¶ 2. Sozomen telleth us That Constantine Commanded Diem Dominicum quem Hebraei primum Hebdomadae appellant craeci Solis deputant a cunctis celebrari (b) Sozom. Eccles Histor L. 1. c. 8. That is Constantine commanded that the Lords day which the Jews call the First day of the week and the Greeks depute to the Sun to be celebrated of all Whence it is justly inferred That Constantine then held That the Day which the Heathen-Greeks deputed to the Sun was the very same which we call the Lord's day ¶ 3. Coeli Rhodignin tells us Nos jure optimo diem quem Mathematici Solis vocant Domino ascripsimus dicavimusque illius Cultui totum mancipavimus That is with the greatest Equity we have ascribed and Dedicated to the Lord and wholly given up to his Worship that day which the Mathematicians call THE DAY OF THE SVN (c) Coel. Rho. Antiq. L. 13. c. 22. ¶ 4. Bonaventure tells of the pious fraud that Christians acted to rob the Sun of its Idolatrous Worship and transfer the observation of that day to Christ His Words are these Secundum Gentiles dies Dominicus primus est Cum Principio illius diei incipit dominari principalis Planeta Sol propter quod vocabant eundem Diem Solis exhibebant ei venerationem Vt ergo error ille excluderetur reverentia cultus Solis Deo exhiberetur praefixa fuit Dominica Dies qua populus Christianus vacaret cultui Divino (d) Bonavent 3. Dist 37. That is According to the Heathen the LORD'S DAY is a CHIEF day when in the beginning of that day the Principle Planet the SUN begins to Rule For which cause they called it the Day of the SUN and gave Worship thereunto To the intent therefore that Error might be shut out of doors and that reverence of Worship of the Sun might be given to God The LORD'S DAY was prefixed wherein the Christian people gave themselves to Divine Worship For a close of this Chapter we add a Fifth Paragraph ¶ 5. Justin Martyr doth diverse times in his Works call the LORD'S DAY 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE DAY OF THE SVN as then the Gentiles or Greeks called it (e) Just Mar. Apol. 2 pro Christian 2. centur So also Tertullian sometimes calles it Diem Solis Sunday sometimes Diem Dominicum The Lord's day And in the Edicts of Constantine Valentinian Valens Gratian Honorius Arcadius Theodosius all of them Christian Princes our LORDS DAY is commonly called Dies Solis Sunday A DIAGRAM OR Representation as to the Eye of the Summe and Design of the whole Treatise preceding CHAP. X. THE PREFACE To the said DIAGRAM THE Jews as we have shewed were to begin their Sabbath at the Even next before the succeeding Morning And after the immediate Morning or Day-light preceding Levit. 23.32 Consequently the rest of the Seven days of the Week so began or else they could not measure out the Sabbath to begin as aforesaid As also the Jews Festivals and Solemnities would justle out or rob one another of their due time when diverse come together As Levit. 23.5 6 7 8. In the Fourteenth day of the First Month at Even is the Lord 's Passover On the Fifteenth of the same Month is the Feast of Vnleavened-bread c. Grotius on v. 32. of that Levittic tells us punctually the mode of this Mutation Cum dies per annum inaequales fint c. That is Seeing that days by the year are unequal and in Summer the Sun sets much more slowly or laterly as to us then in the Winter the Hebrews begin their Rest on the Sabbath six hours after the Noontyde Now for an example to the point in hand Let us consider the Measures anâ— Mutations of Friday Saturday and Sunday in this Diagram The Diagram or Representation According to the Jews Account 1. FRIDAY which was thâ— day of the Week when Christ suffered iâ— as to the beginning thereof put back to take its beginning at the immediate preceding Evening of that day as but now is aforâ— described by Grotius viz. it began at the sixth hour after thâ— Noon or Twelve of the Clock 2. SATVRDAY consequentially which was the day of the Weeâ— wherein Christ lay in his Gravâ— did begin at the immediate succeâ—ding Evening of that Day 3. SVNDAY therefore whicâ— was the day of the Week wheâ— Christ arose from the Grave bâ—gan at Sunday Evening And 〈◊〉 that Evening with the Day-lighâ— next following make the Thirâ— day And so in the rest of the day of the Week proportionably Thus ye see the Jews Measure and Computation of the Week by Days by the Example of the three Days before exprest The Parallelogram what proportion the Christian Account holds with the Diagram of the Jewish According to the Lord Jesus Christ Account 1. But Christ by his Resurrection beginning the Third Day That is Sunday in the Morning which takes to it naturally the succeeding Evening to make it a compleat day calling it the Third Mat. 20.19 Mal. 9.31 10.34 Luk. 18.33 24.7 2. Now as linck after linck in a Chain Friday begins that day of 24. hours at Friday-morning SATVRDAY begins at Saturday Morning 3. SVNDAY begins at Sunday Morning And so all the Evenings re-associated with their Mornings move forward and slip into their natural places the Sun constantly measuring out a Night to every Day and naturally makes the Night the latter part of its race as if the Sun rested after its Labour in the day whilst it gives good nights rest to the labouring man And now as the close of the Diagram ye may behold Sunday-Sabbath standing by it self distinguishedly in Mode Measure and Order Thus The Jewish Sabbath doth consist 1. Of the Evening which began Six hours after the Noon At which they killed their Paschal Lamb. 2. Of the Dark-night at which time Israel went out of
Aegypt 3. Of the Dawning of the Morning as they were delivered in the Sea from Pharoah in the morning Watch. 4. Of Day-light as when the Jews stood on the Shore and saw their Enemies dead in the Red-Sea The Christian Sabbath consists of these parts in this Order 1. Of the Dawning of the Morning as when Christ arose Math. 28.1 2. Of the Day-light as when Christ awhile after his rising appeared to the two Maries Mat. 28.9 3. Of the Evening as when Christ appeared to the Disciples at Evening John 20.29 4. Of the Night and Darkness or Dark-night as when Christ took his Natural Rest as sleep he did as the Evangelists â—estifie CHAP. XI Of the Deductions from the whole of the foresaid Chapters as genuin Conclusions from the said Premises Sect. 1. HAving cleared we Hope the former Nine Chapters we now judge under favour of the pious Learned that we may infer these Three Conclusions 1. That the Moralitie of the Fourth Commandement is stamped impressed and fixed rather on the Christians Sunday Sabbath day Seventh day or First day then upon the Jews Saturday Sabbath Note good Reader by the way that it is no contradiction in the thing to call our Sabbath the Seventh Day if it be called also by our Translators and others the First Day as it appears following 2. The Jews Artificial Sabbath day of Day-light and the Christians Artificial Sabbath-day of Day-light were in the same Horizon and materially as to Day-light the very same at the very first change of the Sabbath Exod. 12.42 Unless we will say That there is one whole day lost since Israels going out of Aegypt when God Instituted that the Jews should begin their Sabbath at Evening which if admitted would odd the accompt and make an interval in the Calculation of time since the Creation to this day They are therefore Numerically the same day although variously named viz. The Seventh day because it followed our Six days labour and the First day because the chief day of the Week from Adam to us and the chief day of Christ agitating on Earth for our Salvation viz. The day of his Triumphant Resurrection Which in the Letter of the Original is not called the First day of the Week but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 16.2 Joh. 20.1.1 Cor. 16.2 That is the only day of the Week for the reason aforesaid yea Christ rose in the end of the Jewish Sabbath between the Seventh day and the First day and so got two names 3. That both Sabbath days the Jews and ours upon several accompts are the same To clear these Three Conclusions and First of the First That the Morality of the Fourth Commandement is fixed rather on our Christian Sabbath or Lord's day then on the Jewish Sabbath Note well that ¶ 1. If it be granted on all hands that THAT of a Religious thing which is changeable be Ceremonial Lasting as the word imports but for a time And THAT of a Religious thing be Moral which is never changeds then if any will seek a Ceremonialty in the Fourth Commandement they must find it in the change of the Jews Sabbath after their coming out of Aegypt And if they will as they ought acknowledg a Morality of the Fourth Commandement it must needs be in the Christian Sabbath observed from the Creation to Moses's time by Jews and Heathen Gentiles and from that time down to Christ by the Heathen Gentiles as before proved Chap. 8. and Chap. 9. And from Christs time down to us by the Christian Gentiles ¶ 2. Nor Secondly did Gods Command at the Jews coming out of Aegypt to observe their Sabbath null or make void the Christian Gentiles Sabbath because as it could plead Prescription and Seniority so it was new stampt by Christ's Resurrection on that Christian Sabbath a greater deliverance then that out of Aegypt and his several appearances on that day of the Week to the Apostles at their Devotions Praying over them and Breathing on them saying receive ye the Holy Ghost John 20 The Apostles likewise approving the Churches meetings on that day and improving those meetings as for Piety so for Charitie by Collections for Christians in want 1 Cor. 16.1.2 So that St. John in and by his Revelation he received calls it the Lord's day Revel 1. And since that hath been observed by the Chistian Churches for One thousand six hundred sixty three years justly concluding that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The LORDS day Rev. 1.10 doth as certainly hold out to us our Christian Sabbath as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.20 Doth the LORDS Supper ¶ 3. We may argue the Morality of our Lord's day-day-Sabbath a paribus from the like cases in other things For why was the Levitical Law called Ceremonial and to be observed only by the Jews but because God appointed them a Religion and Worship in Types of Sacrifices Washings c. the Shell and sensible out-side whereof was to be shaken that is shaken down and removed Heb. 12.27 but the kernel and Spiritual meaning of them touching Justification and Sanctification by the Blood and Spirit of Christ c. was to abide for ever to the end of this World Heb. 12.27 28. Therefore aâ— the whole Politia of the Jews Worship was partly that is Extrinsecally in the Letter Ceremonial and partly Intrinsecally in the Spirit and meaning was Moral So their Solemn day for Exercise of their Solemn Worship was Ceremonial in that it might be changed and was changed to A Seventh day for the Jews to observe and is Moral in the fixt Standing of THE Seventh-day Solemn Worship observed by the Christians to the end of this World to which day its hoped the Jews when convinced will again change their Jewish Sabbath ¶ 4. What Notion then will some ask and what value do we put upon the Ten Commandements delivered by God himself to the Israelites by the hand of Moses after the change of the Sabbath when they were come out of Aegypt as far as the Mount Sinai Exod. 20 Answer We look on them in the Matter as altogether moral Commandements though in respect of that change of the Solemn Week day of Publick Worship wherein specially they were read and recited to the Jews we look on them as Ceremonial I mean Though the time in respect of that change was Ceremonial N. B. yet the Commandements themselves in their Substance are moral Our Reason is Because the Ten Commandements were written in their Equity in mans heart from the beginning and in their matter were extant in use and Practise long before Israels coming out of Aegypt For Example The matter of the First Commandement of Faith in God was commended and commanded and enjoyned all the World over both Jews and Gentiles Gen. 15.6 Abraham believed in God and the Lord ACCOMPTED IT TO HIM FOR RIGHTEOVSNESS This Commendation and acceptation of Faith by God himself is in Gallatians 3.5 6 7
God commanded the Jews to take into their Sabbath the next preceding Evening then either we must say The Jews Sabbath began the Evening next AFORE our Sabbath-day-light began or else that the Jews Sabbath began at the Evening AFTER our Sabbath-day-light began If we say AFTER then one whole day is lost in the computation of time If we say AFORE then we have that we contend for viz. That the Jews Artificial Sabbath-day of Day-light and the Christians Artificial Sabbath of Day-light were Materially as to Day-light the very self same as before at the very first change of the Sabbath Thus of the Second Conclusion ¶ 3. Conclusion to be cleared afore named is That both Sabbaths the Jews and ours in several respects and on several accompts are much the same 1. They are the same Materially as to Day-light not only in the same Horizon of which Jerusalem is the Centre point as was said in the First Conclusion but also in that Horizon which encircleth England and Judaea excepting about four or five hours that Day-light begins in Judaea so much sooner then with us in England as is demonstrable upon the Globe 2. They are the same reputatively that is They are reputed and esteemed the same day of the week in number For what is the Reason that the French and Dutch are said to keep the Twenty fifth day of December for the Feast of the Nativity of Christ and yet we English also are said to keep the same Feast on the Twenty fifth day of December though we keep it Ten days Old Style after them beyond Sea that observe New-Style Ten days before us I say what is the Reason but because the French and Dutch ever since that Pope Gregory altered their Year begin their Months sooner by Ten days then we do Just so it is in the Matter of the Sabbath namely both Jews and Christians all of them keep their Sabbath on the same day of the Week viz. on the SEVENTH day of the Week and that the Reason why the Seventh day of the Week with the Jews comes to be almost a day sooner then it doth with the Christians is because the Jews began their Week near a day sooner this they did formerly before the change of it at their coming out of Aegypt and sooner then the Heathen Gentiles did and the Christians now do 3. Both Sabbath days the Jews and Ours are the same boundarily For as the Six days of Man's Labour do bound out the Jews present Sabbath Six days saith the Fourth Commandement Shalt thou Labour and do all thy Work but the Seventh is the Sabbath of the Lord thy God So all the Six days of our Labour are the boundary of our Christian Sabbath for after our Six days of our Labour we keep our Sabbath not sooner nor later And the natural necessity of the thing constreins For the Sabbath must either relate to the Six days of God's Work of Creation or to the Six days of Man's Labour in his Vocation Now it cannot relate to the Six days of God's Work of Creation and so to the day of God's Rest For then either the day of God's Rest and the Jews Sabbath must be the same beginning in all places at Sun-setting where-ever the Jews did or ought to observe their Sabbath which cannot be except the Earth were all a flatt and not a round Globe as we see by sence both on the Globe and on the Hills and Mountains of the Earth how their roundness makes the day begin successively over the whole Earth Or else the day of Gods Rest did at the first and still doth begin in this computation of a Seventh sooner in some places then in other and so first at one particular place whiles it was no where else the day of God's Rest either of which are so against sence and reason that no understanding man can rationally imagine it Therefore the bounding and measuring out of the Sabbath must relate to the Six days of Man's Labour in his Vocation as 't is directed in the Fourth Commandement immediatly after which Six days of our Labour follows the Seventh day for Rest So that in this respect also the Jews Sabbath and our Sabbath are the same The Close THus have I Laboured in this small Treatise with great Ventilations and Careful thoughts to give rest to others hoping that upon due consideration of what hath been cleared in the precedent Treatise touching the Seniority of our Christian Sabbath before the Law The sameness in several respects of both Sabbaths at this day And that the Crown of Morality is rather Set Worn or to be worn on the head of our Christian Sabbath then on the Jewish Our Christian Brethren of the Saturday Sabbatarians will be brought off from the Errour of their Opinion and out of that discomfort and those encumbrances that attend the Practise thereof Which is the Prayer of their hearty well-wishing Friend N. H. FINIS
ERRATUM Page 74. Sect. 7. Line 1. rea◠Uncontradictably 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 AEGYPT and after that by the Gentiles PREFACED With an INTRODUCTION thereunto touching the true meaning of Gen. 2. v 2 3. And on the Seventh day God ended his work and rested that day and blessed and sanctified it In parvo magnum By N. Homes D. D. LONDON Printed for the Author 1673. THE EPISTLE TO THE Reader INgenious and Ingenuous Candid Reader I had thought that by this time I had been Rude donatus freed from any further attendance at the Press having toyled so much and so long in that Warfair But seeing that neither all Men nor all pretenders to Learning are yet satisfied about our Christian Sabbath some Hesitating about the time others about the number a third sort about the morality of it And others on the other hand encouraging me to set forth this Irenicon I yielded to them their desire Of which that I might not be fond as of a birth of my Brain I anticipated it by following in some degree Quintilian's advice to the Author of any Book Nonumque prematur in annum ut refrigerato inventionis amore tanquam Lector perpenderet That he should suppress his Treatise for Nine years whereby he cooling the fervor of his Affectionate love to his own invention he might peruse and weigh it rather as the Reader of it then the Author This Counsel I have followed halfe way my judgment in Opposition to fond Affection leading me thereunto Quartumque repressit in annum and supprest this Treatise this Four years and upon the same account as aforesaid viz. to prevent doting upon it But when its Lease was out it was releast and got abroad into the World more to oblige Conscience to a more serious solemnizeing the Lord's-day and to mind us of that Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatisme of which it is the Typical Representation A fit Subject for my old Age and all that are ancient in days Yet let no man Dream that in this Treatise I dote as if that little Learning I have had made me besides my self or that it is now too late for me to meddle with Mathematical Numbrings Measurings and Revolutions of times So that they dare say I cannot make good the Title of the Book I think I may as boldly say such Confidents endeavour to advance their nescience above anothers Knowledge yea and indeed to make rash Censoriousness to ride in Triumph over sober Consideration For they judge of things as we say unsight and unseen and so make their illiterateness ad hoc to be the measure of another mans discoveries But he only that is Learned is able duly to judge of a Man of Learning Nor doth God discover all truths at once Heb. 1.1 nor to all men alike to some more to some less One Micajah let me speak it without boasting my self but in a way of Apology for my loneliness in this Tenet I say one Micajah in 1 King 22.6 c. was in the right when Four hundred false Prophets were in the wrong And so was Elijah in the right when the Four hundred and fifty Prophets of Baal and the Four hundred Prophets of the Groves greatly erred 1 Kings 18. v. 19. c. And of latter times one Paphnutius by his Wisdom and strength of Reason turned a whole Council A memorable story Men building on false Principles are sure to erre in their Conclusions For Example The Sabbath say most is the Seventh day from the Creation which say we cannot be because no Mortal Man could ever tell where the Sun first appeared to the World N. B. whether in the East or in the West whether at Noon or at Midnight whereby to fix the Beginning and the Ending of the Natural Sabbath-day that is The Natural Seventh day of Twenty four hours Besides no one day so measured out could be comensurate to make an Vniversal Seventh day to serve all Nations to begin their Sabbath at the same hour For the Sun in its swift Course makes in every hour a new Horizon and so a new hour to every Nation according to their various Situations So that the Seventh day from the Creation is quite out of doors N. B. and the Seventh day after Six days labour in every Countrey must be taken into the room thereof In this Essay as I follow no Common Rode or plural of Authors so nor do I as if displeased tread upon any mans heels that hath gone before bearing Witness to the Divine Authorization and Morality of the Sabbath though on different Principles But my greatest care is least the Reader should not be as clear in his apprehensions of my expressions as I am in this Notion touching the Identity and sameness of our Lord's Day or Sabbath with that from the Creation to Israels coming out of Aegypt The Reader therefore N. B. that is desirous to understand is intreated studiously to read the whole and then compare and ponder part with part and then impartially judge of all And may perhaps thereby be provoked and be enabled to speak more fully to the Point then I have done as a looker on we say sees oft-times more then he that plays the Game If I have broken the Ice another may wade further Truth say the Ancients lies hidden in a quick-Spring-Well therefore is not drawn out but by degrees And every degree gives Light into further Truth Impossibles as deemed become possible possibles to appear probable probables to evidence themselves demonstrable Is it impossible for a Master of Reason to imagine this Supposition That he sees Noah in his Ark and while he there sees him one while in the upper room of the Ark another while in the lower that still he sees him in the Ark No more is it impossible for a man to conceive that whiles he considers the Sabbath day in the upper region of the time of the natural Sabbath day of Twenty four hours to wit in the Evening or consider the Sabbath in the lower Region of it namely in the Morning and beginning of the said day that still it is Materially the same Sabbath day though Formally it became the Jews Sabbath as limited by Moses's Administration And it becomes formally the Christian Sabbath as it was first stated by the Patriarchs before the Flood c. and afterwards stablished by Christs Resurrection I shall conclude with this confidence in the sight of God that if I have not promoted the Stablishment of our Christian Sabbath which was my whole design I am sure it is not prejudiced by Nathanael Homes THE INTRODUCTION Concerning the ESSAY Touching the SABBATH CAPITULUM I. 1. The Thesis
That it is Credible that the first Fathers were taught of God concerning the manner of Worship And from the same God received the Religion of that Day Thus ye have a glance of Rivet's Third Argument The rest of Rivet's Arguments for the Original of the Sabbath to have been from the Beginning of the World I shall omit and dismiss untoucht both because Rivet himself confesseth That they are not of any great moment if the Three former and chiefer would not prevail as also because I here give the Reader notice that the main of them would be touched in our ESSAY CAP. V. D. Heylyn is Opposed in the Matter and Substance of the present Question of the Original of the Sabbath 1. By Learned Dr. Willet 2. By Worthy Mr Weemes both which contend for the Truth not in single Combat with every particular opposed but to assert and corroborate in gross and in common the main of the Controversy 1. HEylyn * In his History of the Sabbath makes the Challenge That those words Gen. 2. And God blessed the Seventh day c. are there delivered by way of Anticipation Anticipations saith he of the same nature not strange in Scripture No Law imposed by God on Adam touching keeping of the Sabbath The Fathers afore the Law kept not the Sabath c. So Heylyn Verba sine rebus 2. Doctor Willet's Answer Willet On Ger. 2. v. 3.14 in opposition thereunto on Gen. 2.4 Cites and Asserts as follows Here we have the Institution of the Sabbath saith Willet which afterward was revivd by the promulgation of the Moral Law We refuse therefore the erroneous Opinion of Tostatus and * In Gen. Lib. 1. p. 223. Pererius two Popish Authors who think that this Sanctifying of the Sabbath is here mentioned by way of Anticipation being not Instituted till the time of Moses For say they every day to man in the state of Innocency should have been a Sabbath Neither was there any positive Precept given to Adam in Paradise but only that of not eating the forbidden fruit But in this affirming they are grosly deceived 1. Man had now Transgressed before the Sabbath was Instituted as after shall be proved And therefore they do out of time urge the State of Man's Innocency 2. If Man had continued in that State seeing he was appointed to keep the Garden and not to live idly no not in Paradise it is most like that even then he should have kept the Sabbath as a rest and Intermission even from such Labour as became that place and as a Symbole unto him of a further perfection to be attained unto 3. That the Sabbath was Instituted now the Creation being finished it may appear by the Fourth Commandement Exod. 20.11 where this Reason of the Law is given For in Six days the Lord made Heaven and Earth c. 4. It is also evident that the Sabbath was kept by Godly Tradition before the Moral Law was given as appeares Exod. 16.23 To morrow is the Rest of the holy Sabbath to the Lord. N. B. 5. Thus the ancient Fathers Jerom Austin The ancient Fathers alledged and Origen ground the Institution of the Sabbath upon God's Example in this place Jerom. trad in Gen. 2. Aust Ps 80. And Origen thus answereth Celsus Lib. 6. objecting If God were weary that he need to rest God rested saith he that we resting from our labour should celebrate that day Thus of Doctor Willet Of Weemes in Chap. 6. CAP. VI. Now for a close let us hear Learned Weems speaking punctually and fully to the Question in his Exercitations divine Command 4. p. 229. Quest QVestion Whether the Sabbath was from the begining or not Ans The Lord setteth down his Example for Imitation to us because he rested that day that we may learn That the Institution of the Sabbath was from the beginning Which is contrary to them who hold That the Sabbath was not ordained to be kept till after the Lord had rained down Manna Ex. 16. Obj. And they say that these words The Lord rested from all his Works the Seventh day were a Reason added to Moses's Sabbath when the Law was given but not to Adams's Sabbath before the Fall Answ But we answer In the reasons of the Commands there is something Natural from the Begining and something added by Moses As in the respect of the 5th Commandement this was Juris Naturae of natural right given to Adam and all his Posterity viz. Honour thy Father and thy Mother THAT THY DAYS MAY BE LONG that is live happily here and then to be Translated to another life But his was Juris Mosaici of Mosaical right That thy days may be long in THE LAND WHITHER THOU ART TO GO So this was Juris Naturae of Natural Right in the Reason added to the Sabbath Thou shalt rest from all thy Works because God rested from his Works But this is only Juris Mosaici only of Mosaical Right That the Sabbath should be a Sign between God and them and belongeth not to Adam's Sabbath Ezek. 20.10 I brought them out of Egypt and gave them my Sabbaths that they might be a sign between me and them The Sabbath was 〈◊〉 particular Sign to them of their bringing out of Aegypt And they should always remember to keep it because the Lord brought them out of Aegypt The Sabbath was from the Beginning but it was accessory to the Jewish Church that it was made a Sign as the Rainbow was from the Beginning the Reflex of the Sun in a Cloud But it was not a Sign to the World until the Deluge Obj. 2 But they say we read nothing in the whole History of Genesis of the Sabbath or that any of the Patriarcks kept it Ans We read nothing that the Adulterous and Incestuous persons were put to Death before Judah's time N. B. Did the Patriarches suffer this sin to be unpunished all this time And is it probable that the Holy Men of God who Sacrificed to the Lord and Worshiped him had not a certain time for his Worship determined to them The Lord Sanctified the Sabbath as soon as he had rested from his Works and set up the Sun and the Moon Lemaguadim which is the Hebrew word used afterwards in the Law for the holy Convention ad stata tempora i. e. Set appointed times What appointed times were then for his Worship N. B. if not the Sabbath For as yet they had none of their Aniversary Feasts Obj. 3 Again they say That the words set down in this Law That thou mayst rest and thy Servant may rest belonged not to Adam's Sabbath For Adam before the Fall was not wearied and there should have been no servile Subjection before the Fall Therefore these words belong only to Moses's Sabbath Answ Although Adam should not have been wearied in dressing of the Garden yet it behoved him to rest that he might exercise himself only in the Worship of God And
¶ 1. In that when the parts of the Natural day are mentioned in Scripture before Israels coming out of Aegypt the Morning was set before the Night Gen. 1.16 17 18. God made two great Lights the greater Light to rule the DAY and the lesser Light to rule the Night he made also the Stars And God set them in the Firmament of Heaven And to rule over the DAY and over the NIGHT and to divide the LIGHT from the DARKNESS Likewise in Gen. 7.4 Yet seven DAYS and I will cause it to rain upon the Earth forty DAYS and forty Nights And vers 12. The rain was upon the Earth forty DAYES and forty Nights Item Gen. 8. last While the Earth remains Seed-time and Harvest and cold and heat and Summer and Winter and DAY and Night shall not cease ¶ 2. Because at what time soever or hour of the day light the Scripture speaks of the following Night it expresseth it in this manner To Night This Night This same Night as belonging to the same day and not to the following day See Gen. 19.34 Where THIS Night is exprest as the Night-darkness that followed the day's Day-light immediately foregoing as belonging thereunto So Gen. 26. 24. And Isaac went up from thence to Beersheba and the Lord appeared unto him THE SAME NIGHT that is the Night belonging to the immediate preceding DAY LIGHT wherein Isaac Travelled up to Beersheba ¶ 3. When at any hour of the day-light the Scripture mentions Night it speaks not of the Night as belonging to the day following but as belonging to the day before-going saying Yester-night Gen. 19.34 YESTERNIGHT I lay with my Father And Gen. 31.42 God hath seen saith Jacob to Laban mine affliction and the labours of my hands and rebuked thee YESTERNIGHT But when at Night they spake of the Day following they used not to say TO DAY or THIS DAY but to MORROW or the MORROW AFTER Num. 33.3 They departed from Rameses in the first Moneth in the fifteenth day of the first moneth on the MORROW AFTER the Passover the Children of Israel went out with an high hand c. So 1 Sam. 19.11 And Saul sent Messengers to David's house to watch him and to stay him in the MORNING And Michael David's Wife told him saying If thou save not thy life TO NIGHT TO MORROW thou shalt be slain signifying by the morrow another day Mat. 6.34 Jam. 4. 13 14. Sect. 2. Yea I might further assert That after Israels coming out of Aegypt the Jews mentioned in Scripture did commonly accompt the Artificial day of Day light to be the former part of the day in respect of their Civil affairs Exod. 13.21 22. The Lord went before them by DAY in a Pillar of a Cloud to lead them the WAY and by night in a Pillar of Fire to give them Light He took not away the Pillar of the Cloud by DAY nor the Pillar of Fire by Night So Levit. 8.35 Therefore shall ye abide at the door of the Tabernacle of the Congregation DAY and Night See also Num. 9.21 So it was when the Cloud was taken up in the MORNING then they journyed whether it was by DAY or by Night CAP. IV. Of the change of the beginning of the Natural Day and the Effect thereof Sect. 1. WHen the Israelites were come out of Aegypt the NIGHT was made excepted as before excepted the former part of the Natural day This appears ¶ 1. Because a never to-be forgotten Memorial or Memorandum is solemnly put upon that Night wherein they march'd out of Aegypt Exod. 12.42 It is a Night to be much observed unto the Lord for bringing them out from the Land of Aegypt This is that Night of the Lord to be observed of all the Children of Israel in their Generations ¶ 2. The Israelites were commanded after their coming out of Aegypt to celebrate the Sabbath from Evening to Evening Levit. 23.32 N. B. From Evening to Evening shall ye celebrate your Sabbath Sect. 2. The new beginning of the Week Whereupon they so begin their Week-days also whereby their Sabbath day was measured out unto them to be their Seventh day otherwise their Seventh day would not have been proportionable to their six days of labour Sect. 3. A new beginning of the Year From hence also their Year had a new beginning For whereas formerly they began their Year in the Month Tisri N. B. which consisted chiefly of our September after all their ingathering of all their Fruits of the Earth Exod. 23.16 And the Feast of Harvest the First-fruits of thy labours which thou hast sown in the Field and the Feast of INGATHERING which is in the END of the YEAR when thou hast gathered in the Labours out of the field Likewise Ex. 34.22 And thou shalt observe the Feast of weeks of the First-fruits of Wheat-Harvest and the Feast of Ingathering at the YEARS-END Now hence forward they were to begin their Year with the Moneth in which they had their Freedom from Aegypt Exod. 12. 2. This Moneth shall be unto you the BEGINNING of MONETHS it shall be the FIRST MONETH of the YEAR to you Which Moneth was called in the Hebrew Abib and by the Chaldee Nisan consisting partly of our March and partly of our April being with them the first Moneth after the Vernal Aequinoctial that is after the Spring-Aequality of the Day and Night So that from after their deliverance from Aegypt the Israelites had a new Year and a new Moneth and a new day to begin their year withal N. B. So that although in respect of their Civil Affairs they began their Year their Moneth and Day as they did before they came out of Aegypt yet in this New Ecclesiastical or Sacred Year they began their Day at Even All their Sabbaths and all other their Sacred days and so also their Week-days for measuring out to them their Sacred days they began at Even They had the Evening to be the former part of the Day Levit. 23.32 Sect. 4. To speak a little more particularly to the said Change That the Artificial day of Day-light among the Jews consisted of Twelve hours is evident by Scripture Act. 2.15 These men are not drunken as ye suppose seeing it is but the third hour of the day that is Nine of the Clock in the Morning so that Six in the Morning was the first hour of their day And Mat. 27.45 Now from the Sixth hour that is Twelve of the Clock at noon-day there was darkness to the Ninth hour i. e. Three of the Clock in the Afternoon And consequently the Twelfth hour was Six of the Clock at Evening the period of their day And proportionably was the reckoning of their Night ¶ 1. Now as Moses put back the account saying Levit 23.32 From Evening to Evening shall ye celebrate your Sabbath And upon that footing of the account Exod. 12.41 42. And it came to pass at the end of the Four hundred and thirty