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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	apostle_n	day_n	week_n	1,905	5	9.9450	5	true

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

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 ●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-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 a● 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

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

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