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
time the Idolatrous Worshiping of the Host of Heaven was set up by the Assyrians and Chaldeans Josh 24.2 3. c. as aforesaid ¶ 2. As the Chaldeans had the Sun for their Supream God everlastingly Governing not only the rest of the Planets but all things else even so had other Nations also the Sun for their chiefest Governour of the World For thus they argued Si Sol ut placuit veteribus Dux est Moderator reliquorum luminum c. That is If the Sun as it was the opinion of Men in ancient times be the chief and Governour of other Luminaries he alone surmounting in excellencie the other Planets according to the vertue of whose Motions the order of all human affairs is disposed it necessarily followeth that we should acknowledge the Sun who governs those that governs our affairs to be the Author of all things that are brought to pass among us (a) Macrob. in Somno Scip. Lib. 16. Cap. 2. To the same effect Gloss mag in Gen. c. 1. Diodor. Sicul Ant. l. 1 c. 2. To come to particular Nations The PERSIANS Worshiped the SVN for their God For Simeon the A. Bishop of Salucia was Martyred by them because he would not Worship the Sun So Vsthasar Guardian and Educator of Saporis then King of Persia was by him Martyred because being Converted by the said Simeon refused to Worship the Sun (b) of these things and see at large in Sozom. Eccles Hist l. 2 cap. 8. The AEGYPTIANS likewise Worshiped the SVN Saying The Sun and Moon were everlasting Gods and Governours of all things (c) Euseb de preparat Evang. l. 1. cap. 9. This Idolatry was in Aegypt long before Joseph or Jacob or any of his Posterity set footing in Aegypt N. B. Touching that their Idolatry worshiping the SVN See Jer. 43.12 13. Babylon shall kindle a Fire in the Houses of the God of Aegypt and he shall break in pieces the Images of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-shemesh that is the House of the Sun And so Arias Montan. Translates it And so doth the Sept by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the City of the Sun And touching the Antiquity of that Idolatrous Sun-worshiping in Aegypt that it was in use there long before Joseph or Jacob or any of his Posterity were in Aegypt it is evidently held forth to us in Gen. 41. v. 45. And Pharaoh call'd Joseph's name Zapnath-paaneah and he gave him to Wife Asenath the Daughter of Potiphera PRIEST OF ON which last Clause the Sept. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Potiphera the Priest of the City of the Sun which the vulgar Latin imitates saying Sacerdotis Heliopoleos And this Antiquity of Sun-worshiping Idolatry is a considerable Notion N. B. to strengthen that before touching the Ancient Patriarchs weekly worship of God the Creator of the Sun upon the Sunday For Truth is ancienter then Error and Religious Worship then Idolatrous And the brutish Barbarians could not so much turn Votaries as to Worship the Sun without some pattern which they corruptly followed of them that Worshiped the God of the Sun We know that but One thousand six hundred years since which is but as yesterday to the Ancient Patriarches it was the Heathen Romans opinion That the Christians rising before day-light and singing of Psalms was but to Worship the Sun-rising (d) Plin. 2. Fox Mart. The PHENICIANS also had the SUN for their God And the Idol in which they worshiped the Sun was called Heliogabalus (e) Herodot de vita Imper Lib. 5. Moreover the SUN was the TROJANES God They had many Gods but the chiefest was the Sun and Pallas The Image of Pallas they esteemed the Protectress of Troy and her Image called Palladium to be sent them from the Sun which they kept in the Tower or Temple of Phaebus that is of the Sun and there they adored it And Pantheus was the Priest of the Sun when Troy was taken (f) Austin de Civit. Dei l. 1. cap. 2. Virg. Aene. Lib. 2. Yea the SUN was the GRECIANS God In Athens their chief City the place of giving Judgment was to be open to the SUN presuming that the Judge durst not give a wrong judgment in the face of the SUN who is said by Homer (g) Iliad l. 3. to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A revenging Eye who seeth and heareth all things (h) Homer Lib. 3. which is the property of God alone saith Plato (i) Plat. de Legibus The Judge of the Court had his Name from the SUN and was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. The Sun-Judge And the Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say The Judgment of the SUN The ROMANS the Posterity of the Trojan Fugitives did under several Formes and Names as of Janus Apollo Dydemaeus c. Worship the SUN (k) Macrob Saturn lib. 1. c. 17. The inhuman Nation of the SCYTHIANS though they acknowledg no other God yet they Worship the SUN as God and offer up to him an Horse the swiftest of Cattel because the SUN is the swiftest of Creatures (l) Boë ubi de Scythea In a word The AETHIOPIANS CATHANES TARTARS and the rest of the Pagan-Nations Worshiped the SUN (m) So Boemus writeing of their manners and Customs So D. Fr. White CHAP. IX Proving that our SUN-DAY or LORD'S-DAY was with the Heathen Gentiles the SEVENTH day of the Week for their solemn day of Worship and is continued with us Christians to be our weekly SEVENTH day of solemn Worship Sect. 1. WE need not spend time and words to prove a known thing That a Week is a portion of time measured out by seven days of the same kind c1ontinued without interval If any of the Seven days be Horizontal that is from Sun-rising to Sun-rising or from Sunset to Sunset or Meridional that is from Noon to noon or from Midnight to Midnight then all must be Horizontal as the Jews days of their week were from Sunset to Sunset Or all must be Meridional as the Christians week consisting of Seven days from Midnight to Midnight So that from Saturday to Saturday from Sunday to Sunday from Munday to Munday is a week ¶ 1. Accordingly the Nation of the Romans in their Language called the Week Septimana that is Seven Mornings The Saxons in their Tongue called it a Sennight The Greeks called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the space of Seven days And so the Hebrews call a Week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Seven days space ¶ 2. And likewise by Scripture accompt Seven days from any set time is counted a Week Laban Gen. 29.27 bid Jacob fulfil her Week that is the Seven days of Leahs Nuptials For that was the usual time in Solemnizing Marriages Judg. 14.12 So also is a week measured out by Seven days Levit. 12. v. 2 3 5. Sect. 2. Nor need we to mind the
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 alâ—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 aftâ—â—â—â—â—e Creation viz. for the spâ—â—â—â— 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 â—â—â—â—nediatly following after the â—â—â—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
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. â—â—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
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