Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	commandment_n	day_n	rest_v	2,722	5	9.4751	5	false

Text snippets containing the quad

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

was finished is such a thing was in Gen. 2. Is neither expresly asserted nor is by any circumstances of that Scripture evinced Therefore out of that place of Scripture it cannot be proved 1. Rivet's Reply The truth of the Proposition we grant as clearer then the Sun But the truth of the Assumption we deny And those things that are brought by Gomarus for the contrary do not at all eradicate our Assertions but are meer suppositions without proof Namely That these things Gen. 2. are not inserted by Moses as if at that very time they had been done but to shew that this History of the finishing of the World and of the Divine rest on the Seventh day might be kept in perpetual Memory by the Israelites So he As if both may not be viz. The thing done and the memory of it kept in mind also For subordinate things are not contrary This for a tast of the First Argument CAP. III. Rivet's Second Argument for us That the Sabbath was Instituted from the Beginning of the World and by him defended 1. The Argument from Heb. 4.1 c. 2. Gomarus his Answer 3. Rivets's Keply Rivets Argument in a Rhetorical way 1. THE Argument is from the Epistle to the Heb. Chap. 4. v. 1. c. And is this When the Apostle would describe the Spiritual Rest promised by God and would shew it was another Rest different from the Sabbatisme which the Jews observed according to the Law And also different from the Rest in the Land of Canaan into which Joshua conducted the People he saith those words in Psal 95. v. 11. ●●sware IF THEY SHALL ENTER INTO MY REST were pronounced by David although the works of God were finished from the Foundations of the World where he citeth that place in Gen. 2. And sheweth That the promise of Rest made to the Believers included in the threatning made to the Vnbelievers of excluding them from the Rest cannot be understood of the Rest of the SABBATH because now the works of God having been finished from the Foundations of the World God had rested the Seventh day from all his Works From all which follows That the Rest of the the SABBATH day began according to the Apostle from the finishing of God's Works after the Sixth day For it shews that men even then entred into that Rest from the time the World was finished For in vain he had said these words From the finishing of the works of God from the Foundation of the World if THAT SABBATH began after Two thousand years and more 2. Gomarus in answer to this Argument saith That it nothing moves him not through forgetfulness of that place of Scripture nor for want of a solid answer but because he could not observe in it any mention at all concerning the Sabbath for Rest and the Worship of God And adds further No Argument he believes could be thence drawn but such as would be absurd and void of any colour of an Argument 3. To this Rivet replies These words saith he of Extenuation and contempt Gomarus opposeth to our words which we objected as of great moment to the matter in hand The Apostles Argument appears to be this Rivet's Argument in a Syllogistical way God by the mouth of David excludes Unbelievers from his Rest But he doth not exclude them from that Rest with which he rested from the Foundations of the World after the finishing of the Works of Creation because that Rest was now long since past Nor doth he exclude them from the Rest in the Land of Canaan because many Unbelievers entred into it Therefore There remains a Third Sabbatisme into which they shall not enter The force of our Argument in that consisteth That no reason can be given why the Apostle should except that Rest from the Foundations of the World If it no ways appertained to men and if under the rest of God he did not understand that which he prescribed to men by his own example that he might shew that Rest not to be it of which David speaks because David could not promise that Rest which from the Beginning of the World was by Gods Example Instituted by or in the Sanctification thereof Amd thus ye have a touch of Rivets 2 Argum. CAP. IV. Rivet's Third Argument for us by him defended 1. The Argument from the Piety of the Patriachs 2. Gomarus his Answer 3. Rivet's Reply 1. THE Third Argum. taken from Reason was this The Patriarchs and other Believers before Moses according to their Piety towards God had their set times for Religion and Reformation according to their Power Therefore they observed the Seventh day of the week for that purpose Which may be propounded otherwise viz as Wallaeus * Cap. 3. Dissert propounds it Nullo modo saith he c. that is It is no way likely the Patriarchs all that while that Two thousand years and upward ran out had no set times wherein they might remember the benefits of God in the Creation of Heaven and Earth N. B. or that they might give to God a publick Worship or give to themselves and their Generations outward helps or means towards Piety when as concerning the Worship it self which they exhibited there is frequent mention or wherein they might permit a breathing and respit to their Servants Hand-maid and Cattel N. B. If therefore they had any fixed time it is altogether Consentaneous to reason that they would use that day of the Sanctification whereof there was extant so perspicuous a Testimony and not any other days of which there is no footstep to be found in all the Old Testament The same thing did * Com. in 4 Precep Calvin before that insinuate When God saith he delivered to the Saints the Right of Sacrificing it is not Credible That the observation of the Sabbath was omitted But by reason of the pravity of Human disposition that which among the prophane Gentiles was utterly extinct and in the Of-spring of Abraham was almost worn out of use God renewed by his Law that the Sabbath should be honoured with an holy and inviolable Observation 2. Gomarus Answers That which with Calvin was not Credible is with Gomarus not only Credible but also the consequence from Godly mens Worshiping to that day wherein God rested or from God's example is infirm because nothing hinders but that they might convene at some other convenient time for their publick Exercise of Religion 3. Rivets Answer by way of retortion thus It is Manifest then saith he that among all those that Convened for Publick Worship they Convened in a Convenient time The Question now is Qu. what is that time which ordinary day was it We who have known that God rested the Seventh day which the Authors of the contrary Judgment cannot deny who also confess That God prescribed to the People of Israel the Seventh day for Publick Worship because in it he rested doth seem to us not ill to Collect

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