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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-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

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 a●● 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. ●0 11 If so long after the Creation no don 't but anciently nea●e● the Crea●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 th● Sabbath in general Or touching the warrantrie of Christian Lord's day Sabbath Or touching the Scruple whether to cal● the day of Solemn Worship Sunday or Sabbath day o● 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

8. transferred and applyed to the Heathen Gentiles He therefore saith the Appostle that ministreth to you the Spirit and doth he it by the works of the Law or by the hearing of FAITH Even as Abraham believed God and it was accounted to him for RIGHTEOUSNESS Know ye therefore that they which are of Faith the same are the Children of Abraham And the Scripture foreseeing that God would JUSTIFIE the HEATHEN by FAITH Preached before the Gospel to Abraham The injunction of Faith in God upon all men according to the intent of the First Commandement is fully held forth Heb. 11.6 Without Faith it is impossible to please God For he that cometh to God must believe that HE IS and that he is a rewarder of them that diligently seek him So likewise the Matter of the Second Commandement forbidding all Idolatrous and false Worship not Instituted by God is intimated in times before the setting forth of the Moral Law at Sinai and the breach thereof severely punished or reproved Exod. 32. While Moses was on the Mount receiving the Two Tables of the Law at God's hand the Israelites make a Molten Calfe and Proclaim To morrow is a Feast to Jehovah and do then Sacrifice to it and dance about it This the Apostlecalls Idolatry 1 Cor. 10. Because though they pretended the Worshiping of the true God yet they did it through an uninstituted and false medium or mean And therefore are there punished with a great slaughter And from the beginning c. Cain Abel Noah Abraham Sacrificed And Laban yea Abraham before his Call are reproached for their Idolatry Josh 24.15 So also the matter of the Third Commandement touching Honouring Gods Name in fearing him and swearing by it Deut. 6.13 was in use and practise long before the giving of the Law Gen. 14.22 And Abraham said to the King of Sodom I have lifted up my hand unto the Lord the most high God the Possessor of Heaven and Earth That is he had sworn by the Name of the Lord. So it is said of Jacob Gen. 31.53 That he Sware by the FEAR of his Father Isaac that is he Sware by the true God whom Jsaac truely feared yea the Idolatrous Laban Gen. 21 23. And the Heathen Abimelech Gen. 2. v. 22 23. practised obedience to this Command The matter of the Fourth Commandement touching Sanctifying the Sabbath day is also in use before the giving of the Law at Mount Sinai as hath been abundantly cleared in the preceding discourse though that one place Exod. 16.22 23. would have sufficiently evinced it where it is said And it came to pass on the SIXTH day they gathered twice as much bread viz. Manna And all the Rulers of the Congregation came and told Moses in which words is necessitatedly supposed an observation of the Sabbath preceding See the English Annotations on Gen. 2 3. arguing the Point The Matter of the Fifth Commandement of due Subjection o● Inferiours to Superiours is also imposed and practised long before the giving of the Law See Gen. 3.16 And the Lord said to Eve Thy desire shall be t● thy Husband and he shall rul● over thee And Sarah honour her Husband Abraham with th● Title of Lord Gen. 18.12 Which was her commendation 1 Pet. 3.5 6. See further concerning Subjection and Dominion Gen. 27. v. 29 37. So is the Sixth Commandement evidently extant forbidding murder long before the giving of the Law at Sinai Se● Gen. 9.6 Who so sheddeth man's Blood by man shall his Blood be shed As for the Seventh Commandement touching Adulterie see the unlawfulness of it in Judah the Son of Jacob lying with Tamar and the Judgment passed upon it Gen. 38.24 See the Dutch and English Annotations upon it Of the Matter of the Eighth Commandement touching Stealing and the unlawfulness thereof See Gen. 31. v. 32. In that Jacob would not justifie any of his Family that had stolen ought from Laban but would give them up to punishment And in v. 39. Jacob made good to Laban any thing that had been Stolen from him whiles Jacob kept his Flocks Concerning the Ninth Commandement forbidding all false Witnessings it was of such consequence in the esteem both of Jews and Heathens viz Abraham Jacob and Abimilech Picol and Laban that to make sure a● agreement they called God 〈◊〉 Witness that they spake tr●●● by an Oath Gen. 14.22 Gen. 〈◊〉 31. Gen. 31.53 All which w●●● long before the giving of 〈◊〉 Law The Tenth Commandement Thou shalt not Covet and its Vnlawfulness We have intimated Gen. 6.2 The Sons of God saw the Daughters of Men that they were fair and they took to them Wives of all which they chose This their Seeing the beauties of the Daughters of men was their Lust or Concupiscence It was a double or compound Lust 〈◊〉 partly the Lust of the Flesh 〈◊〉 partly the Lust of the Eyes r●●●tioned there as their great 〈◊〉 and amplified v. 6. and th●●●ned in the remainder of 〈◊〉 Chapter N. B. For Concupiscer 〈◊〉 an Introduction to the breach of all the Five Commandements of the second Table because it is an inordinate and unjust desire after that which is my Neighbours without due consideration for it When therefore a man doth Concupiscentially desire his Neighbours Wife he is disposed towards the breaking of the Com●andement against Adulterie When he desires Concupiscenti●lly his Neighbours Servant he ●s inclined towards the breach of the Commandement of every ●ne to honour his own Superior Master or Governor When ●e Concupiscentially desires his Neighbours House Oxe or Ass ●e is disposed in his heart towards the breach of the Commandement of Theft Lastly ●●en it is said Thou shalt not co●et any thing that is thy Neigh●ours it signifies that this Concupiscence will incline and dispose a man to take away his Neighbours Life good Name and Trade contrary to the former Commandements Thus ye see my asserting the Morality of the Ten Commandements and my Reason for it and that Morality is to be stampt and fixt rather upon the Christians sunday-Sunday-Sabbath then upon the Jew● saturday-Saturday-Sabbath And thus o● the First Conclusion ¶ 2. The Second Conclusion to be cleared as before named is That the Jews Artificial sabbath-Sabbath-day of Day-light an 〈◊〉 Christians Artificial Sabbath 〈◊〉 of Day-light were Materia 〈◊〉 to Day-light the very self 〈◊〉 at the very first Change 〈◊〉 Sabbath Ex. 12.42 unle●●● will say that there is one 〈◊〉 day lost since Israels goi●●● of Aegypt when God Insti●●● That the Jews should begin 〈◊〉 Sabbath at Evening Which if admitted would odd the Accompt and make an interval in the Calculation of time since the Creation to this time Now for the clearing of this Conclusion Consider That if we grant what is before undeniably proved Chap. 9th That both the Jews and Gentiles before the change of the Sabbath observed our Sunday whose Day-light began both with Jew and Gentile at Sun-rising And at the Institution of that Change of the Sabbath

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