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-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-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-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
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
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 oâ— 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 tâ— thy Husband and he shall rulâ— over thee And Sarah honour her Husband Abraham with thâ— 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 Seâ— 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 aâ— agreement they called God 〈◊〉 Witness that they spake trâ—â—â— by an Oath Gen. 14.22 Gen. 〈◊〉 31. Gen. 31.53 All which wâ—â—â— 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 râ—â—â—tioned there as their great 〈◊〉 and amplified v. 6. and thâ—â—â—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 Comâ—andement against Adulterie When he desires Concupiscentiâ—lly his Neighbours Servant he â—s inclined towards the breach of the Commandement of every â—ne to honour his own Superior Master or Governor When â—e Concupiscentially desires his Neighbours House Oxe or Ass â—e is disposed in his heart towards the breach of the Commandement of Theft Lastly â—â—en it is said Thou shalt not coâ—et any thing that is thy Neighâ—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 Jewâ— Saturday-Sabbath And thus oâ— 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 unleâ—â—â— will say that there is one 〈◊〉 day lost since Israels goiâ—â—â— of Aegypt when God Instiâ—â—â— 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
Years even the the self same day it came to pass that all the Hosts of Lord went out from the Land of Aegypt It is a NIGHT to be much observed unto the Lord for bringing them out of the Land of Aegypt this is that Night of the Lord to be observed of all the Children of Israel in their Generations I say as Moses thus put back the account to begin the Sabbath-day at the Evening before viz. from Six of the Clock that Evening to continue to Six of the Clock at Evening of the next ensuing day So Christ re-assumed and brought forward all that day Light and put it to the next day with which together with the Night following he made a new distinct day by rising early in the Morning of that new-made day having put an end to the Jewish Sabbath Mat. 28.1 In the END of the Sabbath Christ then put an end to the Jewish Sabbath when it began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dawn with some Light towards the FIRST DAY of the week in which rising Christ ceased as Learned Weemse notes according to Heb. 4.10 from his own Works N. B. as God did from his ¶ 2. 'T is true as ye have heard that this day in the whole Matter was the Jews Seventh day Sabbath But when as hath been explained Christ had new formed and bounded it by restoring its Evening to it and so making it as a new day in that respect then was it called the FIRST DAY of the week because it was the primest day of the week and was the beginning of the Christians new Measure and Accompt of days opposite to that old Measure and Accompt that Moses delivered to Israel Lev. 23.32 CHAP. V. The reason why Gen. 1. Of every days work it is said The Evening and the morning made one day the Evening being put before the Morning contrary to our Assertion CHAP. 3. And §. 1. In giving the reason whereof is set forth the true Nature of those Six days wherein God Created the World Sect. 1. Obj. IF it be objected That before Israels coming out of Aegypt the Evening which is as aforesaid the Artificial Night was set before the Morning which is the Artificial Day both being the two parts of the Natural Day Gen. 1.5 c. The Evening and the Morning were the First Day Second Day Third Day Fourth Day c. We answer ¶ 1. Those days were Creational days Not Natural days of Twenty four hours measured out by the Sun circling the Earth once every Natural day But they were Creational days peculiar to the Creation wherein God did work every days work producing Entities out of Non-entities Habits out of privations and rested the Seventh Day ¶ 2. They were extraordinary days not measured out by the Motion of the Sun as now For in the first second and third of those days there was no Sun as yet in being to measure them ¶ 3. And they were Vniversal days that is when it was day it was day over the universal World when it was Night it was Night every where over the whole Universe both in regard of the beginning and ending of the Day and the Night To make it more plain that these were Vniversal days let us consider an instance or two The Universal day explained by instances in one Day The First Day was such a day as when it began any where it began every where No where then was it no day nor any other then the First day of God's Creation There was in Nature before though not before in time a mixture of Light and Darkness Gen. 1.2 But when God had out of it formed the Light and made it shine out of that Duskishness dividing the Light from the Darkness so as they should never be both in one Hemisphere but orderly each succeeding the other God then called that Light so divided by the name of Day that is Day-light And that Darknes so divided he called Night that is the Nights darkness The full Revolution of both which was the First Day In this division of the Light and Darkness or Day and Night though the Night was before the Day in one Hemisphere that is over one half of the World And the Day before the Night in the other Hemisphere yet in respect of the whole Universe neither of them was before the other in time When the First Day began somewhere when it was Night at the same time that First Day began some otherwhere when it was Day-light Every where did the First Day begin at the same time The same may be said of the Second and Third Day before the Sun Moon and Stars were Created Yea likewise the Fourth Day in which the Sun Moon and Stars were Created if they moved as soon as they were Created was notwithstanding an Universal Day that so all Seven might in a just proportion of length and number answer to one another When it was the Fourth day any where it was the Fourth day every where I say not Day-light every where but it was the Fourth day consisting of Day-light and Night-darkness A Caution to the Reader The Reader must always distinguish between a Day and Day-light Now though it is not revealed in what hour or time of the Fourth day the Sun Moon and Stars were Created the whole Fourth Day being allotted by the Divine Story N. B. to and for their Creation yet this must by natural necessity be granted That when the Sun first appeared to the World on that Fourth day it was at that time over some part of the Globe of the Earth making it to be Noon there and in all places within that Hemisphere which were in the same Meridian with the Sun So that although on that Fourth Day Sun-setting was before Sun rising in some places and Sun-rising before Sun-setting in some other places And in some places Noon was before either of the other and in some other places Midnight was before them all yet in respect of the whole Earth not one of them was on that Fourth Day before the other But at the Suns first appearing and shining over half the Earth it was at that very instant the Fourth Day as well where it was Sun-setting or Sun-rising as where it was Noon And likewise it was then the Fourth Day also in the other part of the Earth to which the Moon or Stars first appeared For neither Sun Moon or Stars appear'd to any place on the Third Day which was the day before they were made and the Fifth Day was not then begun The same may be said of the Fifth Sixth and Seventh Day when either of these days began it was after Sun-setting in some places and before Sun-rising in some other places and it was then Noon in some places and Mid-night in some other places yet all are of and upon the same Day Seeing then these were Universal Days and so no Man can tell where on Earth those places are at
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-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
difference between A Seventh day every day of the week being a Seventh and THE Seventh day which is the term period and boundaries of the week Sect. 3. The first main thing we have to prove is That our Sunday which we call the Lord's day was the SEVENTH DAY of the week with the Heathen Gentiles As for our proof it must be partly by reason and partly by quotation of Learned Authors both Christians and Heathens whither we must send the Reader if he believes not our breviat for neither can this little Pamphlet brook long narrations nor can our Occasions spare time to write them out at large ¶ 1. For reason thus we argue If Adam being Created the Sixth day at the close of all God's Works now entring upon his rest had not thence learned what was a Natural Day and what was a Week and how the Seventh day was the boundary thereof before he could come to know by experience what was a Moneth by the Motion of the Moon or what a Year by the Motion of the Sun he could not have told how for a long time to have measured out his Age. Doubtless therefore he learned from the Standard of Gods working Six days and resting the Seventh what was a Day a Week and the boundary thereof and thereby measured out the time of his Life and so it was kept and left upon Record for after Ages Months and Years among several Nations have much varied but never was the Week counted to be more or less then Seven days N. B. with any people ¶ 2. For Authors The ancient Beda witnesseth That the Rest on the Seventh day Semper celebrari solet was wont always to be celebrated (a) Bed in his Hexameron Likewise Philo-Judaeus maketh this bold challenge Quis Sacrum illum diem per singulas hebdomadas recurrentem non honorat (b) Phil. De vita Mosis Lib. 2. That is Who is there that doth not honour that SACRED day returning each Septinary of Seven days To the same purpose Josephus Neque est ulla Civitas Graecorum aut Barbarorum aeque ULLA GENS ad quam SEPTIMI diei in quo VACAMUS Consuetudo minime pervenerit (c) Jos contra Ap. Lib. 2. That is There is neither any City of the Greeks or of the Barbarians nor ANY NATION to whom the Custom of the Seventh day in which we REST hath not come Learned Mercer commended for such (d) Heyl. part 1. p. 5. by Dr. Heylin was of Opinion as he saith That the first Fathers being taught of God kept the Seventh day holy to 〈◊〉 (e) Chrysost Hom. 10. in Gen. Chrysostom saith Jaâ—â—â—c ab initio c. God hath insinuated into us from the very beginning of the World this Doctrin instructing us thereof in the Circle of the Week THAT ONE WHOLE DAY should be set apart and laid out for Spiritual Actions f Aug. Steuchius speaking of the Seventh day affirmeth IT TO HAVE BEEN in omni aetate inter omnes Gentes venerabilis Sacer VENERABLE and SACRED IN ALL AGES AMONG ALL NATIONS (g) Steuch on Gen. 2. And our Book of Homiles tell us That it is according to the Law of Nature to have a time as ONE DAY IN THE WEEK wherein we ought to REST from our Labours We will conclude this Paragraph with the Testimony of the most ancient Heathen Gr. Poets as Homer the ancientest Hesiod next and Callimachus and Linus who have spoken very honâ—â—ably of the Creation and oâ—â—â—â— Seventh Day Their words are set down at large by Clemens Alexandrinus (h) Clem Strom. l. 5. Eusebeus (i) Euseb de preparat Evang. L. 13. c. 17. Rivet (k) Rivet on Gen. c. 2. in his Deâ—â—ert de Orig. Sab. Now this laudable Opinion of the Sunday now ouâ— Lord's Day they could not have from the Books of Moses for they were not extant in the Greek Tongue till Ptolomy procured the Seventy Translators to Translate it into Greek which was many hundreds of years after Homer aforesaid Besides whiles the Kingdom of Israel and Judah flourished the Gentiles got not a Script of the Sacred Scriptures And the Jews thought it a prophaning of Moses's Writings to communicate any of them to the Heathens And Mr. John Gregory doth prove (l) Jo. Greg. his discourse of the Sept. That before that Translation of the Septuagint the Gentiles had no light from the Books of Moses Therefore note it well it must nâ—â—â— follow N. B. That the Heathen-Gentiles had that honourable opinion and spake so laudably of the SUN DAY by very ancient successive Tradition amongst themselves Now this Seventh day of which they so well thought and spake could not be the Jews Saturday-Sabbath For the Heathen utterly disliked it N. B. and disdainfully counted it an innovation brought in by Moses and therefore the Poets would commonly have one Lash or another at it and never spoke honourably of it Therefore it must be the ancient SUNDAY before Moses's time and after that among the Heathen that was by the Heathens honoured as the Seventh-day of the Week the high day of their prime and solemn Worship every Week called by them their Sunday and by us called the Lord's day Of which more in the next â—aragraph ¶ 3. The Adversaries themselves do grant that the day of the Sun or Sunday was with the Heathen Gentiles the Seventh day and Sacred with them But it was say they the Seventh day of the Month and not the Seventh day of the Week Against which we must boldly assert the contrary viz. That the day of the Sun was the Seventh day of the Week and Sacred with the Gentiles and not the Seventh day of the Moneth To warrant this Assertion we have not only much in the Authors cited in the former Paragraph but also in Clemens Alexandrinus and Eusebeus alledging the afore named Poets to shew particularly That the Heathen Gentiles held the Seventh day of the Week Sacred with them And moreover in the Greek Calender there is no mention at all of a Seventh day of the Month. Had there been any such thing they that observe therein things of lesser consequence would have observed that much more * Scalig. De emendat temp de Calendario Attico Adde that Decree of Miltiades the last Bishop of Rome that was a Martyr who that he might make a difference between the Observation of Sunday by Christians and the Observation of the same Sunday by the Heathen decreed That all Gentiles that were turned Christians should not Fast on Sundays as other Gentiles did * Binii Concil And Plat. Divita Miltiadis For in those times Sacred days were called by the Heathen Fasts Because they abstained from feeding themselves till their Services were ended Thus of the proof of the first main thing intended in this Ninth Chapter is viz. That the Weekly day to wit the Seventh day every Week with the Gentiles which they call the day
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