ERRATUM Page 74. Sect. 7. Line 1. rea◠Uncontradictably 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 AEGYPT and after that by the Gentiles PREFACED With an INTRODUCTION thereunto touching the true meaning of Gen. 2. v 2 3. And on the Seventh day God ended his work and rested that day and blessed and sanctified it In parvo magnum By N. Homes D. D. LONDON Printed for the Author 1673. THE EPISTLE TO THE Reader INgenious and Ingenuous Candid Reader I had thought that by this time I had been Rude donatus freed from any further attendance at the Press having toyled so much and so long in that Warfair But seeing that neither all Men nor all pretenders to Learning are yet satisfied about our Christian Sabbath some Hesitating about the time others about the number a third sort about the morality of it And others on the other hand encouraging me to set forth this Irenicon I yielded to them their desire Of which that I might not be fond as of a birth of my Brain I anticipated it by following in some degree Quintilian's advice to the Author of any Book Nonumque prematur in annum ut refrigerato inventionis amore tanquam Lector perpenderet That he should suppress his Treatise for Nine years whereby he cooling the fervor of his Affectionate love to his own invention he might peruse and weigh it rather as the Reader of it then the Author This Counsel I have followed halfe way my judgment in Opposition to fond Affection leading me thereunto Quartumque repressit in annum and supprest this Treatise this Four years and upon the same account as aforesaid viz. to prevent doting upon it But when its Lease was out it was releast and got abroad into the World more to oblige Conscience to a more serious solemnizeing the Lord's-day and to mind us of that Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatisme of which it is the Typical Representation A fit Subject for my old Age and all that are ancient in days Yet let no man Dream that in this Treatise I dote as if that little Learning I have had made me besides my self or that it is now too late for me to meddle with Mathematical Numbrings Measurings and Revolutions of times So that they dare say I cannot make good the Title of the Book I think I may as boldly say such Confidents endeavour to advance their nescience above anothers Knowledge yea and indeed to make rash Censoriousness to ride in Triumph over sober Consideration For they judge of things as we say unsight and unseen and so make their illiterateness ad hoc to be the measure of another mans discoveries But he only that is Learned is able duly to judge of a Man of Learning Nor doth God discover all truths at once Heb. 1.1 nor to all men alike to some more to some less One Micajah let me speak it without boasting my self but in a way of Apology for my loneliness in this Tenet I say one Micajah in 1 King 22.6 c. was in the right when Four hundred false Prophets were in the wrong And so was Elijah in the right when the Four hundred and fifty Prophets of Baal and the Four hundred Prophets of the Groves greatly erred 1 Kings 18. v. 19. c. And of latter times one Paphnutius by his Wisdom and strength of Reason turned a whole Council A memorable story Men building on false Principles are sure to erre in their Conclusions For Example The Sabbath say most is the Seventh day from the Creation which say we cannot be because no Mortal Man could ever tell where the Sun first appeared to the World N. B. whether in the East or in the West whether at Noon or at Midnight whereby to fix the Beginning and the Ending of the Natural Sabbath-day that is The Natural Seventh day of Twenty four hours Besides no one day so measured out could be comensurate to make an Vniversal Seventh day to serve all Nations to begin their Sabbath at the same hour For the Sun in its swift Course makes in every hour a new Horizon and so a new hour to every Nation according to their various Situations So that the Seventh day from the Creation is quite out of doors N. B. and the Seventh day after Six days labour in every Countrey must be taken into the room thereof In this Essay as I follow no Common Rode or plural of Authors so nor do I as if displeased tread upon any mans heels that hath gone before bearing Witness to the Divine Authorization and Morality of the Sabbath though on different Principles But my greatest care is least the Reader should not be as clear in his apprehensions of my expressions as I am in this Notion touching the Identity and sameness of our Lord's Day or Sabbath with that from the Creation to Israels coming out of Aegypt The Reader therefore N. B. that is desirous to understand is intreated studiously to read the whole and then compare and ponder part with part and then impartially judge of all And may perhaps thereby be provoked and be enabled to speak more fully to the Point then I have done as a looker on we say sees oft-times more then he that plays the Game If I have broken the Ice another may wade further Truth say the Ancients lies hidden in a quick-Spring-Well therefore is not drawn out but by degrees And every degree gives Light into further Truth Impossibles as deemed become possible possibles to appear probable probables to evidence themselves demonstrable Is it impossible for a Master of Reason to imagine this Supposition That he sees Noah in his Ark and while he there sees him one while in the upper room of the Ark another while in the lower that still he sees him in the Ark No more is it impossible for a man to conceive that whiles he considers the Sabbath day in the upper region of the time of the natural Sabbath day of Twenty four hours to wit in the Evening or consider the Sabbath in the lower Region of it namely in the Morning and beginning of the said day that still it is Materially the same Sabbath day though Formally it became the Jews Sabbath as limited by Moses's Administration And it becomes formally the Christian Sabbath as it was first stated by the Patriarchs before the Flood c. and afterwards stablished by Christs Resurrection I shall conclude with this confidence in the sight of God that if I have not promoted the Stablishment of our Christian Sabbath which was my whole design I am sure it is not prejudiced by Nathanael Homes THE INTRODUCTION Concerning the ESSAY Touching the SABBATH CAPITULUM I. 1. The Thesis
was finished is such a thing was in Gen. 2. Is neither expresly asserted nor is by any circumstances of that Scripture evinced Therefore out of that place of Scripture it cannot be proved 1. Rivet's Reply The truth of the Proposition we grant as clearer then the Sun But the truth of the Assumption we deny And those things that are brought by Gomarus for the contrary do not at all eradicate our Assertions but are meer suppositions without proof Namely That these things Gen. 2. are not inserted by Moses as if at that very time they had been done but to shew that this History of the finishing of the World and of the Divine rest on the Seventh day might be kept in perpetual Memory by the Israelites So he As if both may not be viz. The thing done and the memory of it kept in mind also For subordinate things are not contrary This for a tast of the First Argument CAP. III. Rivet's Second Argument for us That the Sabbath was Instituted from the Beginning of the World and by him defended 1. The Argument from Heb. 4.1 c. 2. Gomarus his Answer 3. Rivets's Keply Rivets Argument in a Rhetorical way 1. THE Argument is from the Epistle to the Heb. Chap. 4. v. 1. c. And is this When the Apostle would describe the Spiritual Rest promised by God and would shew it was another Rest different from the Sabbatisme which the Jews observed according to the Law And also different from the Rest in the Land of Canaan into which Joshua conducted the People he saith those words in Psal 95. v. 11. â—â—sware IF THEY SHALL ENTER INTO MY REST were pronounced by David although the works of God were finished from the Foundations of the World where he citeth that place in Gen. 2. And sheweth That the promise of Rest made to the Believers included in the threatning made to the Vnbelievers of excluding them from the Rest cannot be understood of the Rest of the SABBATH because now the works of God having been finished from the Foundations of the World God had rested the Seventh day from all his Works From all which follows That the Rest of the the SABBATH day began according to the Apostle from the finishing of God's Works after the Sixth day For it shews that men even then entred into that Rest from the time the World was finished For in vain he had said these words From the finishing of the works of God from the Foundation of the World if THAT SABBATH began after Two thousand years and more 2. Gomarus in answer to this Argument saith That it nothing moves him not through forgetfulness of that place of Scripture nor for want of a solid answer but because he could not observe in it any mention at all concerning the Sabbath for Rest and the Worship of God And adds further No Argument he believes could be thence drawn but such as would be absurd and void of any colour of an Argument 3. To this Rivet replies These words saith he of Extenuation and contempt Gomarus opposeth to our words which we objected as of great moment to the matter in hand The Apostles Argument appears to be this Rivet's Argument in a Syllogistical way God by the mouth of David excludes Unbelievers from his Rest But he doth not exclude them from that Rest with which he rested from the Foundations of the World after the finishing of the Works of Creation because that Rest was now long since past Nor doth he exclude them from the Rest in the Land of Canaan because many Unbelievers entred into it Therefore There remains a Third Sabbatisme into which they shall not enter The force of our Argument in that consisteth That no reason can be given why the Apostle should except that Rest from the Foundations of the World If it no ways appertained to men and if under the rest of God he did not understand that which he prescribed to men by his own example that he might shew that Rest not to be it of which David speaks because David could not promise that Rest which from the Beginning of the World was by Gods Example Instituted by or in the Sanctification thereof Amd thus ye have a touch of Rivets 2 Argum. CAP. IV. Rivet's Third Argument for us by him defended 1. The Argument from the Piety of the Patriachs 2. Gomarus his Answer 3. Rivet's Reply 1. THE Third Argum. taken from Reason was this The Patriarchs and other Believers before Moses according to their Piety towards God had their set times for Religion and Reformation according to their Power Therefore they observed the Seventh day of the week for that purpose Which may be propounded otherwise viz as Wallaeus * Cap. 3. Dissert propounds it Nullo modo saith he c. that is It is no way likely the Patriarchs all that while that Two thousand years and upward ran out had no set times wherein they might remember the benefits of God in the Creation of Heaven and Earth N. B. or that they might give to God a publick Worship or give to themselves and their Generations outward helps or means towards Piety when as concerning the Worship it self which they exhibited there is frequent mention or wherein they might permit a breathing and respit to their Servants Hand-maid and Cattel N. B. If therefore they had any fixed time it is altogether Consentaneous to reason that they would use that day of the Sanctification whereof there was extant so perspicuous a Testimony and not any other days of which there is no footstep to be found in all the Old Testament The same thing did * Com. in 4 Precep Calvin before that insinuate When God saith he delivered to the Saints the Right of Sacrificing it is not Credible That the observation of the Sabbath was omitted But by reason of the pravity of Human disposition that which among the prophane Gentiles was utterly extinct and in the Of-spring of Abraham was almost worn out of use God renewed by his Law that the Sabbath should be honoured with an holy and inviolable Observation 2. Gomarus Answers That which with Calvin was not Credible is with Gomarus not only Credible but also the consequence from Godly mens Worshiping to that day wherein God rested or from God's example is infirm because nothing hinders but that they might convene at some other convenient time for their publick Exercise of Religion 3. Rivets Answer by way of retortion thus It is Manifest then saith he that among all those that Convened for Publick Worship they Convened in a Convenient time The Question now is Qu. what is that time which ordinary day was it We who have known that God rested the Seventh day which the Authors of the contrary Judgment cannot deny who also confess That God prescribed to the People of Israel the Seventh day for Publick Worship because in it he rested doth seem to us not ill to Collect
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
to be defended 2. The two Champion Opponents of it named and noted 3. The two Combating-Defendents of it decyphered and engaged 4. Some Auxiliary Forces drawn out to the Battel by Willet and Weemse c. as occasion serves 1. THE Thesis to be defended by us and our Assistants is That those words Gen. 2.23 And â—n the Seventh day God ended his work which he had made And he rested on the Seventh day from all his works which he had made And blessed the seventh day and Sanctified it because in it he had rested from all his works which God Created and made I say those words were spoken by Moses Historically narrating what God hath actually done in instituting the Sabbath at the beginning of the World and not Proleptically predicting or fore-speaking only what God would do in time to come in Instituting the Sabbath viz. That long after the Creation as is by some supposed at the time of the comming of Manna in Moses's time Ex. 16. God would Institute the Sabbath 2. The two Champion opponents of this position are Franciscus Gomarus and Petrus Hylinus who have so toyled themselves to prove the Negative that is to assert a Prolepsis as is to me a wonder yea Wonders to wit in sweating themselves in seeking their Prolepsis so as they cause in me a jealousie that they themselves are not cordially perswaded they can clearly find it Nor is it possible saith the Law to prove a meer Negative Nor was it ever heard of a Prolepsis of that length of time viz. of above 2000 years viz. from the Creation to the coming of Manna 3. The former of these two Champions viz. Gomarus with his Regiment of Authors Rivet de Orig. Sabb. and Arguments against our Thesis doth renouned Rivet * encounter and to good purpose 4. To the other viz. Peter Hylyn I shall reply the less because Rivetus hath said so much and Learned Willet and Weemse will say more CAP. 2. 1. Rivets strength weakens Gomarus 2. Rivets Assertion in opposition to Gomarus proved by Thirty Learned Protestant Authors 3. The Papists alledged for us 4. The Fathers alledged for us 1. OUR first Work then in order to the proving of our foresaid Thesis is to mind you of Learned Rivet n = * De Orig. Sab. his strong Answer to Gomarus touching our foresaid Thesis and the concerns thereof For by how much Gomarus his Negative that God did not Institute the Sabbath at the Creation is Invalidated by so much Rivetus his Affirmative that God did Institute the Sabbath at the Creation is Corroborated Sie vice ersa By so much as Rivets Affirmative is Confirmed by so much Gomarus his Negative is weakned Now that the judicious Readers may in this scarcity of Rivets answer have so much of it in your eye as thereby ye may better judge of Gomarus his and my Treatise I shall take the pains though now irksom to my ancient Body to give you a Breviat of Rivets Treatise in answer to Gomarus de origine Sabbath which is all the Answer I shall give to him the said Gomarus 2. To come then to the very point of giving in Rivets Answer to Gomarus against his Negative That God did not Institute the Sabbath in the beginning of the World take Rivets grand Assertion Rivets grand Assertion against Gomarus with the said Rivets Regiment of Witnesses to the said Rivets Assertion as followeth viz That God did from the beginning of the World Sanctifie the Seventh day for his Worship among men hath been saith Rivet the common opinion of the Learned which have flourished in the reformed Churches as the most Excellent and most Learned Ant. Walleus hath shewed in his Dissertation concerning the Fourth Commandement Cap. 3. Alleaging the Testimonies of Luther Com. in 2 cap. Gen. of Zuinglius Com. in 20 of Exod. of Calvin on the same place and in his Notes on the 4th Com. Ex. 20. and Deut. 5. Where he doth more clearly explain himself Of Beza in 1 Apoc. of Martyr in Cap. 2. Gen. and on 4. Com. Bullinger on 12. Chap. of Mat. Zanchie in his Lib. 1. part 3. de Oper. Creat Cap. 1. Decad. 1. Serm 4. Of Vrsin in his Exercit. Catachet upon the Fourth Commandment Gualter on Matt. Hom. 162. Of Aretius in his 1 Tom. of his Common places Of Bonaventure Bertram Of the Judaic Pol. Cap. 2. Of Mercer on Gen. 2. Of Anto. Faius in his Enchir. theol Disp 47. on the 4 Com. Of Junius on Gen. 2. Of Pareus on the same Of Zepperus 4 Book Chap. 24. Concerning the Forrain Laws of the Jews Of Martinius in his Book concerning the Christian and Catholick Faith Of Alsted in his Catechetical Theolog. Sect. 3. Cap. 6. To which I add Lambertum Daneum in his Christian Ethicks 2 Book 10 Chap. Largely saying That the Jews account the Seventh day holy Yea before all Legal Ceremonies they received it by Tradition from their Fathers to whom the Lord had revealed it and to whom their Sacrifices were grateful and their Seventh day well pleasing Rod. Hospinianum concerning the Jews Festivals Chap. 3. We must saith he hold that the Sabbath was Instituted by the most excellent highest God and not long time after in Moses's time in Mount Sina but in the very beginning of the World Josiam simlerum in Exod. 20. God did Moses being Witness in the Creation of the World Sanctifie the Sabbath N. B. and Blessed it And seeing that the Fathers had their sacred Conventions and Sacrifices it is very likely they had also certain set times wherein they did Convene And what day did they rather choose then that which was Sanctified by God himself Martinum Bucer on John 5. It is very likely that this observation of the Sabbath was not first brought in by Moses but by him a new established For the Ancient Fathers had it in use and practice among them The other Martin to wit Chemnitius on the Decalogue Com. 10.2 confesseth That the observation of the Sabbath was Instituted before the Law of Moses Conradus Pellican in cap. 2. Gen. Cap. 3. saith Blessed out of doubt were the rest of the days but that same Seventh day God willed and taught that it was to be set up in its place or kept and ordered in this that men might be at leisure for or to their Creator wherein they might diligently apply themselves to the study of knowing the good pleasure of God and of calling to mind his benefits of admiring the Power Wisdom Providence and Goodness of that chief Workman N. B. and of hearing or Learning from the FATHERS AFORE THE LAW or out of the Sacred Books by Interpreters after the Law was given what the Omnipotent requires of us c. Wolfang Franzius in Schola Sacra Disp Thesis 1.11 It doth appertain saith he to the Eutaxie or good order of the Ecclesiastical State in state of Innocency ☞ that there should be a Sanctification of a certain
That it is Credible that the first Fathers were taught of God concerning the manner of Worship And from the same God received the Religion of that Day Thus ye have a glance of Rivet's Third Argument The rest of Rivet's Arguments for the Original of the Sabbath to have been from the Beginning of the World I shall omit and dismiss untoucht both because Rivet himself confesseth That they are not of any great moment if the Three former and chiefer would not prevail as also because I here give the Reader notice that the main of them would be touched in our ESSAY CAP. V. D. Heylyn is Opposed in the Matter and Substance of the present Question of the Original of the Sabbath 1. By Learned Dr. Willet 2. By Worthy Mr Weemes both which contend for the Truth not in single Combat with every particular opposed but to assert and corroborate in gross and in common the main of the Controversy 1. HEylyn * In his History of the Sabbath makes the Challenge That those words Gen. 2. And God blessed the Seventh day c. are there delivered by way of Anticipation Anticipations saith he of the same nature not strange in Scripture No Law imposed by God on Adam touching keeping of the Sabbath The Fathers afore the Law kept not the Sabath c. So Heylyn Verba sine rebus 2. Doctor Willet's Answer Willet On Ger. 2. v. 3.14 in opposition thereunto on Gen. 2.4 Cites and Asserts as follows Here we have the Institution of the Sabbath saith Willet which afterward was revivd by the promulgation of the Moral Law We refuse therefore the erroneous Opinion of Tostatus and * In Gen. Lib. 1. p. 223. Pererius two Popish Authors who think that this Sanctifying of the Sabbath is here mentioned by way of Anticipation being not Instituted till the time of Moses For say they every day to man in the state of Innocency should have been a Sabbath Neither was there any positive Precept given to Adam in Paradise but only that of not eating the forbidden fruit But in this affirming they are grosly deceived 1. Man had now Transgressed before the Sabbath was Instituted as after shall be proved And therefore they do out of time urge the State of Man's Innocency 2. If Man had continued in that State seeing he was appointed to keep the Garden and not to live idly no not in Paradise it is most like that even then he should have kept the Sabbath as a rest and Intermission even from such Labour as became that place and as a Symbole unto him of a further perfection to be attained unto 3. That the Sabbath was Instituted now the Creation being finished it may appear by the Fourth Commandement Exod. 20.11 where this Reason of the Law is given For in Six days the Lord made Heaven and Earth c. 4. It is also evident that the Sabbath was kept by Godly Tradition before the Moral Law was given as appeares Exod. 16.23 To morrow is the Rest of the holy Sabbath to the Lord. N. B. 5. Thus the ancient Fathers Jerom Austin The ancient Fathers alledged and Origen ground the Institution of the Sabbath upon God's Example in this place Jerom. trad in Gen. 2. Aust Ps 80. And Origen thus answereth Celsus Lib. 6. objecting If God were weary that he need to rest God rested saith he that we resting from our labour should celebrate that day Thus of Doctor Willet Of Weemes in Chap. 6. CAP. VI. Now for a close let us hear Learned Weems speaking punctually and fully to the Question in his Exercitations divine Command 4. p. 229. Quest QVestion Whether the Sabbath was from the begining or not Ans The Lord setteth down his Example for Imitation to us because he rested that day that we may learn That the Institution of the Sabbath was from the beginning Which is contrary to them who hold That the Sabbath was not ordained to be kept till after the Lord had rained down Manna Ex. 16. Obj. And they say that these words The Lord rested from all his Works the Seventh day were a Reason added to Moses's Sabbath when the Law was given but not to Adams's Sabbath before the Fall Answ But we answer In the reasons of the Commands there is something Natural from the Begining and something added by Moses As in the respect of the 5th Commandement this was Juris Naturae of natural right given to Adam and all his Posterity viz. Honour thy Father and thy Mother THAT THY DAYS MAY BE LONG that is live happily here and then to be Translated to another life But his was Juris Mosaici of Mosaical right That thy days may be long in THE LAND WHITHER THOU ART TO GO So this was Juris Naturae of Natural Right in the Reason added to the Sabbath Thou shalt rest from all thy Works because God rested from his Works But this is only Juris Mosaici only of Mosaical Right That the Sabbath should be a Sign between God and them and belongeth not to Adam's Sabbath Ezek. 20.10 I brought them out of Egypt and gave them my Sabbaths that they might be a sign between me and them The Sabbath was 〈◊〉 particular Sign to them of their bringing out of Aegypt And they should always remember to keep it because the Lord brought them out of Aegypt The Sabbath was from the Beginning but it was accessory to the Jewish Church that it was made a Sign as the Rainbow was from the Beginning the Reflex of the Sun in a Cloud But it was not a Sign to the World until the Deluge Obj. 2 But they say we read nothing in the whole History of Genesis of the Sabbath or that any of the Patriarcks kept it Ans We read nothing that the Adulterous and Incestuous persons were put to Death before Judah's time N. B. Did the Patriarches suffer this sin to be unpunished all this time And is it probable that the Holy Men of God who Sacrificed to the Lord and Worshiped him had not a certain time for his Worship determined to them The Lord Sanctified the Sabbath as soon as he had rested from his Works and set up the Sun and the Moon Lemaguadim which is the Hebrew word used afterwards in the Law for the holy Convention ad stata tempora i. e. Set appointed times What appointed times were then for his Worship N. B. if not the Sabbath For as yet they had none of their Aniversary Feasts Obj. 3 Again they say That the words set down in this Law That thou mayst rest and thy Servant may rest belonged not to Adam's Sabbath For Adam before the Fall was not wearied and there should have been no servile Subjection before the Fall Therefore these words belong only to Moses's Sabbath Answ Although Adam should not have been wearied in dressing of the Garden yet it behoved him to rest that he might exercise himself only in the Worship of God And
or set time viz. of the Seventh day or Sabbath To wit God blessed the Seventh day and Sanctified it because in it he rested from all his Works And he puts in the Margin of his Book these Words In the State of Innocency the Seventh day was Sacred John Conrad Pfeilen in his Clar. Theolog pag. 217. The Sanctification of the Sabbath was not long and at last then Instituted in the time of Moses when the Decalogue was promulgated in Mount Sinai But was ordained and ordered presently after the Creation of the World But was indeed afterwards in the Law of Moses severely repeated upon penalty of Death not to be violated Henricus Butingus Chronol Pag. 12. ad annum Mundi primum The Sabbath is Sanctified by God and Celebrated by our first Parents in Paradise whilst our Nature was yet perfect To the same effect Bartafius concerning the Seventh day of the week doth speak in Verse Nor doth Golartius dissent from him writing on the same place I could also add Tilenus whiles he was a Soldier in our Camp on the fourth Command Thes 3. And Marlorat in Thesaur Locor Commun More Authors might be brought But here are produced THIRTY from whose judgment I could not prevail with my self to depart 3. Among the Papists there are some for the Negative That God did not Institute the Sabbath at the beginning of the World as Abulensis and all that follow him Others are with us for the Affirmative That it was Instituted at the Creation of the World as August Stench Eugub in Cosmopoeia on Gen. 2. Who will not only have it that then at the beginning of the World that Day was Sanctified for the use of Divine Worship But also they had it after that in all Ages in all Nations or Gentiles Venerable and Sacred So Gilbertus Genebrandus in Chronolog ad Annum primum Mundi The Sanctification saith he of the Sabbath and that it was observed in all the time of the Law of Nature N. B. the Hebrews deliver it to us And so doth Lyranus Gen. 7. even as he doth some other Legals And the same Opinion doth Jacob. Salianus prosecute in many Words in Annal V. Test ad Annum Mundi 1 Diem 7. ubi Tertullianum who seems to think otherwise he doth explain ☞ concerning the Sabbath as it is Ceremonially and rigidly observed by the Jews Likewise Cornel a Lapide on Gen. 2. It is manifest saith he that the Sabbath was Inistruted a Festival or Holy Day at first not by Moses Ex. 20. v. 3. but LONG BEFORE to wit at the beginning of the World He had said a little before He Sanctified it that is He Instituted it a Holy Day and would have it to be honoured with an high esteem of Adam and his Posterity with a Sacred leisure and Worship of God He addeth That the Fourth Commandement was a Divine Precept not natural but positive As of the same Judgment he cites Catharinus upon the same place And Emanuel Sa consenteth Here saith he it appears that the abbath was Celebrated from the very Beginning Which thing also Ribera asserts N. B. and proves in the Ep. to the Heb. Cap. 4. Number 8. 4. As for the Ancient Fathers few of them have touched the Question The Fathers alledged for us Of them that have some are for the Affirmative though some other are cited rather for the Negative whose words may be referred not to the denial of that primaeve Sanctification of the Sabbath but to the renewing of it with addition of Rights and Ceremonies formerly either unknown or obliterated Tertullian alâ—edged for us Tertullian whose words are chiefly urged although having to do against the Jews refers the Institution of the Sabbath to Moses to shew that it did appertain to the Ceremonies of the Law and therefore to be Antiquated yet nevertheless doth elsewhere acknowledg that the Jews do say That God did from the beginning of the World Sanctifie the Seventh Day in resting from all the Works which he had made And from thence also Moses said to the People REMEMBER THE SABBATH DAY So he Advers Jud. Cap. 4. Neither doth he deny it to be true who in his Fourth Book Chap. 11. against Marcion affirmeth as his own sence That Christ himself made the Sabbath day by his Fathers Blessing to be Holy from the beginning of the World and made it more Holy by his own Benefaction If some others think otherwise in favour of the Negative more and of no less Authority may be produced for our Affirmative as Cl. V. Waleus hath Demonstrated alledging the Testimony of Philo. Lib. 3. de vita Mosis Chrysostom Hom. Philo Chrysostom Theodoret Austin are for us 10. on Gen. Theodoret. in his Questions on Genesis Austin Ep. 86. ad Casul And we shall find anon other of the Fathers of the same mind CAP. 2. Rivets first Argument for us by him defended 1. The Argument from Gen. 2. ver 2 3. 2. Gomarus his answer 3. Rivets reply 1. THE Foundation of the whole Affirmative assertion is laid and that justly in those words Gen. 2. ver 2 3. Which are That the Sabbath was immediately after the finishing of the Creation of the World Instituted for Adam and his Posterity for the Worship of God For from that place of Gen. 2. ver 2 3. It is manifest that God blessed the Seventh Day after the Creation The grand Question Contro verted and Sanctified it Now a Question is moved Whether he did Sanctifie it just then or whether he deferred it till long aftâ—â—â—â—â—e Creation viz. for the spâ—â—â—â— of Two thousand four hundred and fifty three years So that the sense of the Mosaical Story should be That God after his finishing his Six days work rested the Seventh And after Two thousand four hundred fifty three years God blessed a like day and Sanctified it to or for sacred use And of Necessity this must be the sense of those men who do so much disjoyn those words He Finished Rested Blessed and Sanctified as that they refer the former words to the time of the beginning of the World the later words to the time of Moses giving the Law But we stand to it That all those words which are conjoyned by a Copulative are not to be torn asunder to so great a distance For seeing Moses discourseth of the Seventh day after the Creation I say the first Seventh that is â—â—â—â—nediatly following after the â—â—â—st six days It seemed necessary to us that the same day which was the Seventh from the Creation was the day of Rest and of Sanctifing it The Proposition 2. The force of Gomarus his answer he gives us in this Syllogisme that which in Gen. 2. ver 2.3 is neither expresly asserted nor is by any circumstances of that Scripture evinced that cannot be proved by it The Assumption But that the Sabbath was Instituted at that very time when at first the Creation of the World
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
which it was Sun-rising or Sun-setting or Noon or Midnight or when the Sun first shined forth to the World or when half of that Fourth-Day or when it was fully ended I say therefore these days these Universal days cannot be made the footing of the Accompt for the measuring out of our Artificial Day and Night the parts of the Natural Day Our ordinary Seven days cannot derive their Number and beginning from the said Vniversal Days to an hour ¶ 4. We answer That Moses wrote the Book of Genesis when he had been Inspired by the appearance of God to him calling him and enabling him to that Miraculous Work of bringing Israel out of Aegypt Exod. 3.2 So that he wrote that Book after Israels coming out of Aegypt at which deliverance their Year Month and Day was changed Exod. 12.41.42 Levit. 23.32 The Natural Day was now to begin at Evening as aforesaid whereas before that it began in the Morning as we have shew'd Therefore if Moses should now have said Gen. 1. The Morning and the Evening was the First Second Third Fourth Fifth Sixth Seventh Day putting the Morning before the Evening he might have seemed thereby to have disliked the said Change appointed by God as aforesaid of making the Evening the beginning of each day after their coming out of Aegypt CAP. VI. Of the Reason why the Jews must change the beginning of the Day as aforesaid and so of the Day from our Sunday or Lord's-day to the Jews Saturday as they commonly call it Sect. 1. THE First Reason was for a Memorial or Memorandum of their deliverance out of Aegypt as before proved Sect. 2. The Second was because the Heathens did Dedicate and Celebrate the Ancient Sunday that was observed piously to God before Israels coming out of Aegypt to the Sun the Heathen I say Dedicated it to worship that Planet on that day And for that reason the Lord would not have the Jews to observe it any longer but would have them change it ¶ 1. Thus God of old would not have his people use the names of lawful things nor mention such names which the Idolaters were wont to use Hos 2.16.17 It shall be at that day saith the Lord that thou shalt call me ISHI and shalt call me no more BAALIM For I will take away the Names of BAALIM out of her mouth c. Why would not the Lord be called Baalim but Ishi seeing both fignifie the same thing that is My Husband or my Lord The Reason was because Baal was the name that Heathens gave to their Gods And therefore God would have the name of Baalim the plural of Baal to be utterly removed out of the mouths of his people ¶ 2. For the same Reason he would not have his people to observe the Ancient Sunday in use before Israels return from Aegypt because the Heathen called it by that name in relation to their Worshiping the Sun on that day And therefore God would have the day changed This will more appear in the next Chapter CAP. VII Touching the Ancient Sunday and the observation thereof by Jews and Heathens before Israels deliverence out of Aegypt Sect. I. T IS untradictably probable beyond all demonstration to the contrary and with fair reason on our part that the ancient Sunday for solemn Worship of God before Israels return from Aegypt which Sunday is now our LORD'S DAY was observed by the Patriarchs before the Flood and by them after the Flood in honour to the true God who had Created that wonderful frame of Heaven and in it that transcendent shining Planet the Sun whom that is God that Creator they of the Patriarches before the Flood worshiped on that day by imitation of God's resting on the Seventh day of his Creation which is urged in the Fourth Commandement as to a Seventh day Sabbath if not to THE Seventh day Sabbath which we now observe as our Lords-day of which more after N. B. I note it chiefly here to intimat that Gods example of resting the Seventh day at the Creation hath in it an Argument for Imitation that his people should observe that most ancient Sunday of which we speak that example of God's resting being then fresher to the Patriarchs and those times by Two thousand of years then at the giving of the Moral Law And the practise of the after-times do much shew us what was the practise of former-times Men being very apt to follow their Fore-fathers in the outward profession of Religion And to use those forms of speech relating to Religion which of old were wont to be used The Patriarches therefore before the Flood no doubt called and accompted God to be their Sun in a figurative sense as the Patriarches that were after the Flood and their succeeding Generations did likewise Num. 6.25 Aaron and his Sons shall on this wise bless the Children of Israel saying unto them The Lord bless thee and keep thee the Lord make HIS FACE TO SHINE VPON thee So Deut 33.1 2. And this is the blessing wherewith Moses the man of God blessed the Children of Israel before his death And he said the Lord came from Sinai and rose up from Seir unto them he SHINED FORTH from Mount Paran And Job at least as ancient as Moses if not ancienter argues with God that he would not shine upon the Wicked and therefore would not oppress or despise him that is would SHINE upon him And it is a common phrase with David in Prayer to say Make thy face to SHINE upon me or upon us Psal 31.16 Psal 71.1 And Psal 8. It is the burden or foot of the divine Song And Psal 84. ver 11. He calls God by the name of the Sun The Lord God saith he is a SVN and a Shield to them that walk uprightly And Malac. 4.2 He viz. Christ is called the SVN of Righteousness with healing in his wings that is in his Beams Sect. 2. Now as 't is true that the Pious Patriarchs of old in a figurative sense calling and accompting God to be as their Sun did call and accompt their weekly solemn day of their Solemn Worship of him by the name of Sunday or Suns-day See before Chap. 7. or day of the Sun as aforesaid So it is as true which further confirms the Section next before that Idolatrous Heathen of very ancient times and downward in imitation of the Jews Worshiping the true God their Metaphorical Sun did on the said Sunday worship the Material and Natural Sun and upon that accompt called it their Sunday or Day of the Sun For we know that Idolaters were always the Apes as Divines call them of true Religion Upon their mis-apprehensions and mal-applications of divine Inspirations and Institutions given by God to Godly men they grounded their Idolatrous Superstitions Of many take but two or three Instances viz. Because Abraham whiles there was no solemn set place appointed of God for Worship built an Altar on the Mountain neer
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
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