ERRATUM.  
Page 74. Sect. 7. Line 1. rea● Uncontradictably.   

AN ESSAY Concerning the Sabbath; OR THE SABBATH-DAYS REST FROM CONTROVERSY.  
Wherein is asserted, That our CHRISTIAN SABBATH Lordsday, 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 Israel's coming out of EGYPT, 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 toiled 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, Quintilians 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 fervour 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 half way, my judgement (in Opposition to fond Affection) leading me thereunto (Quartumque repressit in annum) and suppressed 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 released 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 myself; or that it is now too late for me to meddle with Mathematical numberings, Measuring, 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 another's 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 man's 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 myself, but in a way of Apology for my loneliness in this Tenet): I say one Micajah in 1 King. 22.6. etc. 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 etc. 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 err 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 Universal 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 Country must be taken into the room thereof.  
In this Essay, as I follow no Common Road, or plural of Authors, so nor do I (as if displeased) tread upon any man's 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, lest 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 Israel's coming out of Egypt. The Reader therefore, 
N. B.  that is desirous to understand, is entreated 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 than I have done: as a looker on (we say) sees ofttimes more than 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' Administration: And it becomes formally the Christian Sabbath as it was first stated by the Patriarches before the Flood, etc. and afterwards established by Christ's Resurrection.  
I shall conclude with this confidence in the sight of God, that if I have not promoted the Establishment 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 to be defended. 2. The two Champion Opponents of it named, and noted. 3. The two Combating-Defendents of it deciphered, and engaged. 4. Some Auxiliary Forces drawn out to the Battle, by Willet and Weemse etc. as occasion serves.  
1. THE Thesis to be defended by us, and our Assistants is, That those words Gen. 2.23. And ●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 coming of Manna in Moses' 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 toiled themselves, to prove the Negative, that is, to assert a Prolepsis, as is to me a wonder, yea Wonders; to wit, in sweeting themselves in seeking their Prolepsis, so as they cause in me a jealousy, that they themselves are not cordially persuaded they can clearly find it. Nor is it possible (saith the Law) to prove a mere 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 renowned 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 alleged for us.  
4. The Fathers alleged 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 weakened. 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 irksome 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 Sanctify 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 showed in his Dissertation concerning the Fourth Commandment, Cap. 3. Alleging 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. Create. Cap. 1. & Decad. 1. Serm 4. Of Vrsin. in his Exercit. Catachet upon the Fourth Commandment. Gualther 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 Foreign Laws of the Jews. Of Martinius in his Book concerning the Christian and Catholic Faith. Of Alsted. in his Catechetical Theolog. Sect. 3. Cap. 6.  
To which I add Lambertum Daneum in his Christian Ethics. 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' 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, Sanctify 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 Pelican. 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, etc. 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, 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 Conrade. 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 judgement I could not prevail with myself to departed.  
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 Commandment was a Divine Precept, not natural, but positive. As of the same Judgement he citys 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 alleged 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 alleged for us.  Tertullian (whose words are chief urged) although having to do against the Jews, refers the Institution of the Sabbath to Moses (to show that it did appertain to the Ceremonies of the Law, and therefore to be Antiquated) yet nevertheless doth elsewhere acknowledge, that the Jews do say, That God did from the beginning of the World, Sanctify 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 Martion affirmeth, as his own sense, That Christ himself made the Sabbath day, by his Father's 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, alleging 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 Sanctify it just then, or whether he deferred it till long aft●●●●●e Creation, viz. for the sp●●●● 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 disjoin 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 conjoined 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 ●●●●nediatly following after the ●●●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 Syllogism: that which in Gen. 2. ver. 2.3. is neither expressly asserted, nor is by any circumstances of that Scripture evinced, that cannot be proved by it.  

The Assumption.  But that the Sabbath was Instituted at that very time, when at first the Creation of the World was finished, is such a thing was in Gen. 2. Is neither expressly 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 than 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 mere 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 show 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 taste 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. etc.  
2. Gomarus' his Answer.  
3. Rivets' Keply.  

Rivets Argument in a Rhetorical way.  1. THE Argument is from the Epistle to the Heb. Chap. 4. v. 1. etc. And is this; When the Apostle would describe the Spiritual Rest, promised by God, and would show 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. [disware, 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 showeth, That the promise of Rest made to the Believers, included in the threatening made to the unbelievers (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 shows that men, even then, entered 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 entered 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 show 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 God's Example Instituted by, or in the Sanctification thereof. And thus ye have a touch of Rivets 2 Argum.   

CAP. IU.  
Rivet's Third Argument for us by him defended.  
1. The Argument from the Piety of the Patriaches.  
2. Gomarus' his Answer.  
3. Rivet's Reply.  
1. THE Third Argum. (taken from Reason) was this, The Patriarches, 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) etc. that is, It is no way likely the Patriarches 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 public Worship; or give to themselves and their Generations outward helps or means towards Piety (when as concerning the Worship itself which they exhibited, there is frequent mention); or wherein they might permit a breathing and respite to their Servants, Handmaid, and . 
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 profane Gentiles was utterly extinct, and in the Offspring 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 men's Worshipping 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 public Exercise of Religion.  
3. Rivets Answer by way of retortion, thus; It is Manifest then (saith he) that among all those that Convened for Public 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 Judgement cannot deny; who also confess, That God prescribed to the People of Israel the Seventh day for Public Worship, because in it he rested, doth seem to us not ill to Collect, That it is Credible, that the first Fathers were taught of God concerning the manner of Worship. And from the same God, received the Religion of that Day. Thus ye have a glance of Rivet's Third Argument.  
The rest of Rivet's Arguments for the Original of the Sabbath to have been from the Beginning of the World I shall omit, and dismiss untouched, 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, etc. 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, etc. 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 revived by the promulgation of the Moral Law. We refuse therefore the erroneous Opinion of Tostatus, and 
* In Gen. Lib. 1. p. 223.  Pererius (too 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 grossly 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 Symbol 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 Commandment, Exod. 20.11. where this Reason of the Law is given, For in Six days the Lord made Heaven and Earth etc. 4. It is also evident that the Sabbath was kept by Godly Tradition before the Moral Law was given, as appears 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 alleged.  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. Question, Whether the Sabbath was from the beginning, 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 reigned 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' Sabbath, when the Law was given, but not to Adams' Sabbath before the Fall.  
Answ. But we answer; In the reasons of the Commands there is something Natural from the Beginning, and something added by Moses, As in the respect of the 5th. Commandment, 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 Egypt. And they should always remember to keep it, because the Lord brought them out of Egypt. The Sabbath was from the Beginning; but it was accessary 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 patriarchs 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 Worshipped 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' 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 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, etc.  
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' 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 patriarchs 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 subjoined, Job 1.6. That there was a day when the Sons of God came to present themselves before the Lord. Now who were the Sons of God here, but Job's Children? 
N. B.  who Assembled themselves to worship God, upon the Seventh day.  
Obj. They say, that these words [God rested] the Seventh day, and Sanctified the Sabbath a●● set down (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by way 〈◊〉 Anticipation; because God promised to Sanctify that day afterwards.  
Answ. This carries no probability with it, that God is said to Sanctify it, because he was purposed to Sactifie it afterwards. For than he might be said to Sanctify Moriah when he Created it, because afterwards he was to build the Temple there; and to Sanctify 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 Lordsday 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 Israel's coming out of Egypt; and after that by the Gentiles.   

Sect. II.  
The explanation of the Thesis] 1. We call it Sunday. 1. Because it is vulgarly so called, and best known by the generality of the Nation. 2. Because the Jews anciently so called it, and observed it, in memorial of God (their Sun 
* Ps. 84.11. ) Creating the World, and that eminentest part thereof the Sun. 
* Exod. ●0. 11. If so long after the Creation, no done't but anciently nea●e● the Creation.  3. Because the Gentiles of old called it Sunday; though upon an ill occasion; that they on that day Worshipped 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 Lord's Supper doth sufficiently distinguish that Spiritual Supper of the Communion, to all ingenuous men from all common Suppers, than so doth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Lord's day sufficiently distinguish to all, not wilfully 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. 'Tis true, That the day of Christ's Resurrection is by the same Apostle called the First day of the week 
* Joh. 20.1.  But 'tis 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 Egypt; 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 strengthening 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 than one day in Seven. Or by the Prosabbatarians, that are wholly for the Jewish Sabbath. Or by the Antisabbatarians that are against the Jewish Sabbath, in the behalf of the Christian Sabbath. Or touching the morality of th● Sabbath in general. Or touching the warrantrie of Christian Lord's day Sabbath. Or touching the Scruple, whether to cal● the day of Solemn Worship Sunday, or Sabbath day, o● Lord's day.    

CHAP. II. Of the Natural and Artificial day.  

Sect. 1.  
THE Natural day of Twenty four hours (as it is vulgarly called) is with any people, the space of time between Sunrising, and Sunrising; or between Sunsetting, and Sunsetting: 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 Night's darkness, belonging to that day. So that the Artificial day is the whole space between Sunrising and Sunsetting.    

CAP. III. Of the ancient beginning of the Natural day.  

Sect. 1.  
THE Artificial day, or Daylight was anciently before Israel's going out of Egypt, 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.  
¶. 1. In that when the parts of the Natural day are mentioned in Scripture, before Israel's coming out of Egypt, the Morning was set before the Night. Gen. 1.16, 17, 18. God made two great Lights, the greater Light to rule the DAY, and the lesser Light to rule the Night, he made also the Stars. And God set them in the Firmament of Heaven. And to rule over the DAY, and over the NIGHT, and to divide the LIGHT from the DARKNESS. Likewise in Gen. 7.4. Yet seven DAYS and I will cause it to rain upon the Earth forty DAYS and forty Nights. And vers. 12. The rain was upon the Earth forty DAYS and forty Nights. Item Gen. 8. last. While the Earth remains, Seedtime and Harvest, and cold and heat, and Summer and Winter, and DAY and Night shall not cease.  
¶. 2. Because at what time soever, or hour of the day light the Scripture speaks of the following Night, it expresseth it in this manner, To Night; This Night; This same Night as belonging to the same day, and not to the following day. See Gen. 19.34. Where THIS Night is expressed as the Night-darkness, that followed the day's, Daylight immediately foregoing, as belonging thereunto. So Gen. 26. 24. And Isaac went up from thence to Beersheba and the Lord appeared unto him THE SAME NIGHT; that is the Night belonging to the immediate preceding DAY LIGHT wherein Isaac Traveled up to Beersheba.  
¶. 3. When at any hour of the daylight the Scripture mentions Night, it speaks not of the Night as belonging to the day following, but as belonging to the day before-going, saying Yesternight, Gen. 19.34. YESTERNIGHT I lay with my Father. And Gen. 31.42. God hath seen (saith Jacob to Laban) mine affliction, and the labours of my hands, and rebuked thee YESTERNIGHT. But when at Night they spoke of the Day following, they used not to say TO DAY, or THIS DAY, but to MORROW, or the MORROW AFTER Num. 33.3. They departed from Ramese, in the first Month, in the fifteenth day of the first month; on the MORROW AFTER the Passover the Children of Israel went out with an high hand etc. So 1 Sam. 19.11. And Saul sent Messengers to David's house to watch him, and to stay him in the MORNING. And Michael David's Wife told him saying, If thou save not thy life TO NIGHT, TO MORROW thou shalt be slain: signifying by the morrow another day, Mat. 6.34. Jam. 4. 13, 14.   

Sect. 2.  
Yea I might further assert, That after Israel's coming out of Egypt, the Jews (mentioned in Scripture) did commonly account the Artificial day, of Day light, to be the former part of the day, in respect of their Civil affairs, Exod. 13.21, 22. The Lord went before them by DAY in a Pillar of a Cloud, to lead them the WAY; and by night, in a Pillar of Fire, to give them Light. He took not away the Pillar of the Cloud by DAY, nor the Pillar of Fire by Night. So Levit. 8.35. Therefore shall ye abide at the door of the Tabernacle of the Congregation DAY and Night. See also Num. 9.21. So it was when the Cloud was taken up in the MORNING, than they journyed, whether it was by DAY or by Night.    

CAP. IU. Of the change of the beginning of the Natural Day, and the Effect thereof.  

Sect. 1.  
WHen the Israelites were come out of Egypt, the NIGHT was made (excepted as before excepted) the former part of the Natural day. This appears,  
¶. 1. Because a never to-be forgotten Memorial or Memorandum is solemnly put upon that Night wherein they marched out of Egypt. Exod. 12.42. It is a Night to be much observed unto the Lord, for bringing them out from the Land of Egypt: This is that Night of the Lord, to be observed of all the Children of Israel in their Generations.  
¶. 2. The Israelites were commanded after their coming out of Egypt, to celebrate the Sabbath from Evening to Evening, Levit. 23.32. 
N. B.  From Evening to Evening shall ye celebrate your Sabbath.   

Sect. 2.  

The new beginning of the Week.  Whereupon they so begin their Weekdays also, whereby their Sabbath day was measured out unto them, to be their Seventh day, otherwise their Seventh day would not have been proportionable to their six days of labour.   

Sect. 3.  

A new beginning of the Year.  From hence also their Year had a new beginning. For whereas formerly they began their Year in the Month Tisri, 
N. B.  (which consisted chief of our September) after all their ingathering of all their Fruits of the Earth, Exod. 23.16. And the Feast of Harvest, the First-fruits of thy labours which thou hast sown in the Field, and the Feast of INGATHERING which is in the END of the YEAR, when thou hast gathered in the Labours out of the field: Likewise, Ex. 34.22. And thou shalt observe the Feast of weeks, of the First-fruits of Wheat-Harvest, and the Feast of Ingathering at the YEARS-END: Now hence forward they were to begin their Year with the Month in which they had their Freedom from Egypt, Exod. 12. 2. This Month shall be unto you the BEGINNING of MONTHS, it shall be the FIRST MONTH of the YEAR to you. Which Month was called in the Hebrew Abib, and by the Chaldee Nisan, consisting partly of our March, and partly of our April, being with them the first Month after the Vernal Aequinoctial, that is, after the Spring-Aequality of the Day and Night. So that from after their deliverance from Egypt, the Israelites had a new Year, and a new Month, and a new day to begin their year withal. 
N. B.  So that although in respect of their Civil Affairs they began their Year, their Month, and Day as they did before they came out of Egypt; yet in this New Ecclesiastical, or Sacred Year, they began their Day at Even. All their Sabbaths and all other their Sacred days, and so also their Weekdays, for measuring out to them their Sacred days they began at Even. They had the Evening to be the former part of the Day, Levit. 23.32.   

Sect. 4.  
To speak a little more particularly to the said Change. That the Artificial day of Daylight among the Jews, consisted of Twelve hours is evident by Scripture, Act. 2.15. These men are not drunken as ye suppose seeing it is but the third hour of the day. (that is, Nine of the Clock in the Morning) so that Six in the Morning was the first hour of their day. And Mat. 27.45. Now from the Sixth hour (that is Twelve of the Clock at noonday) there was darkness to the Ninth hour (i. e. Three of the Clock in the Afternoon). And consequently the Twelfth hour was Six of the Clock at Evening, the period of their day. And proportionably was the reckoning of their Night.  
¶. 1. Now as Moses put back the account, saying, Levit 23.32. From Evening to Evening shall ye celebrate your Sabbath. And upon that footing of the account Exod. 12.41, 42. And it came to pass at the end of the Four hundred and thirty Years, even the the self same day it came to pass, that all the Hosts of Lord went out from the Land of Egypt. It is a NIGHT to be much observed unto the Lord, for bringing them out of the Land of Egypt, 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. 'Tis 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 form 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 Account of days; opposite to that old Measure, and Account that Moses delivered to Israel, Leu. 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 Israel's coming out of Egypt, 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. etc. The Evening and the Morning were the First Day, Second Day, Third Day, Fourth Day etc. 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 Nonentities; 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 Universal 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 Universal 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 than 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 form 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, Daylight. And that Darkness so divided he called Night; that is, the Night's 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 Daylight. 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 Daylight every where, but it was the Fourth day consisting of Daylight, and Night-darkness. 
A Caution to the Reader.  The Reader must always distinguish between a Day, and Daylight. 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, Sunsetting was before Sun rising in some places; and Sunrising before Sunsetting 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 Sun's first appearing, and shining over half the Earth, it was at that very instant the Fourth Day, as well where it was Sunsetting, or Sunrising, 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 appeared 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 Sunsetting in some places, and before Sunrising in some other places; and it was then Noon in some places, and Midnight 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 Sunrising, or Sunsetting, 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 Account 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 Universal 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 Egypt, Exod. 3.2. So that he wrote that Book after Israel's coming out of Egypt; 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 showed.) 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 Egypt.    

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 Egypt 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 Israel's coming out of Egypt) 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, etc. 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 Israel's return from Egypt, because the Heathen called it by that name, in relation to their Worshipping 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 Israel's deliverence out of Egypt.  

Sect. I.  
'tIS 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 Israel's return from Egypt (which Sunday is now our LORD'S DAY) was observed by the Patriarches 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 patriarchs before the Flood, worshipped on that day, by imitation of God's resting on the Seventh day of his Creation; which is urged in the Fourth Commandment as to a Seventh day Sabbath, if not to THE Seventh day Sabbath, which we now observe, as our Lordsday: of which more after. 
N. B.  I note it chief here to intimat, that God's 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 Patriarches and those times by Two thousand of years, then at the giving of the Moral Law. And the practice of the aftertimes do much show us, what was the practice of former-times; Men being very apt to follow their Forefathers 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 patriarchs therefore before the Flood, no doubt called and accounted God to be their Sun in a figurative sense as the patriarchs 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 UPON 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 risen 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 SUN and a Shield to them that walk uprightly. And Malac. 4.2. He viz. Christ is called the SUN of Righteousness with healing in his wings, that is in his Beams.   

Sect. 2.  
Now as 'tis true that the Pious Patriarches of old, in a figurative sense calling and accounting God to be as their Sun, did call and account their weekly solemn day of their Solemn Worship of him, by the name of Sunday, or Sunsday, 
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 Worshipping the true God, their Metaphorical Sun, did on the said Sunday, worship the Material and Natural Sun, and upon that account 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 misapprehensions, 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 near Bethel, 
Gen. 12.8. and Chap. 13.4.  and there called on the name of the Lord, the true God, And likewise he planted a Grove in Beer-sheba and there called on the name of the Lord, 
Gen. ●1. 33.  the Everlasting God: And prepared all things at God's command to offer up his Son Isaac for a burnt-offering, though afterwards he was forbidden the Execution: Therefore Idolaters planted Groves, 
Gen. 22.  and Worshipped in High-places, their Idols, and made their Children to pass through the fire to them; mentioned as high Crimes, throughout the Old Testament. Even such is the Rise of the highest Idolatry, to wit, of worshipping of false Gods. That because Godly men Worshipped the true God according to his divine Inspirations, and Institutions; therefore Idolaters it an inique and unequel imitation Worshipped their false Gods, according to their own inventions. And this Idolatry is most Ancient, 
N. B.  and practised by Abraham Terah, and Nachor in Chaldea, before they were called out, 
Josh. 24. v. 3.  and Converted from it. 
Gen. 12.31. And Chap. 12.1.  Now to draw down our discourse to the particular point in hand.  
¶. 2. The great and Universal Monarches Saturnus Babylonicus, and Belus his Son, and other Potentates of Assyria, and Chaldea having Idolatrously se● up the whole Host of Heaven, i. e The Sun, Moon, and Stars to be their Gods; it is not imaginable that they would Dedicate any other day to the honour of their greatest God, viz. the Sun, the●● the day which the Patriarches before the Flood Dedicated to God the Creator of the Sun. which doth further appear, in that those Worshippers of the Sun, having rob God of his Worship, they rob him also of his Name. For Nimrod having given to the Sun (his greatest God) the Name of Baal; ●e afterwards assumed that name ●o himself. 
* Jo. Gr. Assyr. Monarch.  And Belus giving, ●o their greatest God the Sun, ●he name of Jove (the Contract of Jehovah) the said Belus afterwards took that name to himself, and was called Jove Bel. 
* Idem Biblian.   
¶. 3. And moreover, seeing ●he Idolaters assigned to every of their Seven Planet-Gods one of the seven days in the week; ●o considering sober man can ●hink otherwise, but that they would Dedicate and Celebrate ●o their greatest God, the SUN, (whom they called God of Gods, and Lord of Lords) the day formerly observed and celebrated to the great and true God of Heaven and Earth, rather than to the Moon and Mercury, or other their inferior Gods. And therefore nothing can be more probable, then that the Seventh day with the ancient Patriarches, was no other but that which afterwards was the SUNDAY, Sonnes-day, or Day of, or to the Sun, with the Assyrians; and from them was called Sunday, or Day of the Sun by other Nations also, as the other days of the week were called by the other names of the Planets, as we do to this day; viz. Moonday, Tuesday, Wednesday, Thursday, Friday, Saturday, all Saxon names of the Six inferior Planet-Gods. Whereupon, as I said before, this was one reason why the Lord changed to the Jews the Seventh day from our Sunday to the Jews Saturday.    

CHAP. VIII. Proving that the Heathen Gentiles did of old in all Countries, and Generations Worship the Sun.  

Sect. 1.  
HAving showed how, and by what means the Heathen Gentiles of old took cognizance of the Supereminency of Sunday, or day of the Sun; and hinted that they on that day worshipped the Sun: Now for Confirmation of it, and to make way to that which must follow, it is requisite that I should prove [That the Heathen Gentiles did ●n all Countries and Generations of old, Worship the Sun.]  
¶. 1. The Assyrians with the help of the Chaldeans set up the Idolatry of Worshipping the Host of Heaven, viz. Sun Moon, and the rest of the Planets Macrob. Saturn. l. 1. c. 9.17, 18, 19, 20, 21, 22, 23. And Rabbi Maimonides, one of the soberest of the Jewish Writers (as some Learned assert) affirms, That from the days of Enosh, the Stars were Worshipped as Gods. After which time, the great God was generally forgotten. No man scarcely knew the true God but Enoch, Methusalah, Noah, Sem. and Heber. 
De Jol. 1.  Quest. Thus Maimonides 
* Maimon.  Some (yea and of the Learned) Quaere, How Maimonides should come to know what he hath said. Ans. 1 To this first we Answer from Gen. 4.26. And to Seth was born a SON and he called his name ENOS: then began men (saith our English Translation) to call upon the Name of the Lord. But the Learned H. Broughton, 
* Broughtons' works in Folio p. 11. p. 64. p. 219. p. 339. Presented it to King J●●●s in Print.  five times at least, in his Works blame this Translation, and thus Translates it, Also to Seth was born a Son and he called his name (Sorrowful) Enos. Then had sprung up profaneness, instead of calling upon the name of the Eternal. And gives these reasons. 1. At Enos Birth Religion is sorrowfully corrupted, through Marriage with Cain's House. Enos Sorrowful, and Kenan Lamentable so called, for Idolatry then arising. For he saith in another place of his Works, That the Ten Fathers or Patriarches, before the Flood, had names given to them Consignificant to the time. And 2. Because presently, in the next Chapter save one, Moses tells us, viz. in Chap. 6. is the declining of the Sons of God, in Religion; and of the coming of the Flood. And it seems by Nicholas de Lyra, That the Learned Jews did understand this Scripture of the corrupting Religion in those times. The Chalde● Paraphrase likewise Translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sons of Men gave off from calling upon the name of the Lord. And in that Edition in 4 o. Printed at London of that accurate Translation of the Bible, by F. Junius a Learned Christian, and J. Tremelius a Pious and Learned Jew, Printed at London, this Text is thus Translated, Tunc coeptum est profanari in invocando nomine Jehovae, That is, than began men to be Profane in calling upon the name of Jehovah. And suitable are his notes upon the place. Tunc sub Enoschi tempora Caeptum est profanari, id est, Alii posteri Schethi, apud quos mansura est Ecclesia a Caiinitis corrupti, caeperunt prophanare se. In invocando] i. e. in cultu Dei, vide (inquit) Cap. 5.22, & cap. 6.2. Now this Enos living above Five hundred years before the Flood, shows us no small antiquity of Idolatry. 2. We answer to the Quaere, That the knowledge of the Planetary Idolatry might come down to the Ancient Rabbis by sure Tradition. For as Sem lived about an hundred years before the Flood, when the Planets were deemed to be the Universal Governors of the World; So he lived long, viz. Five hundred years after the Flood. Though he lived not to Moses' time, yet did he live till Abraham was an old Man, if he did not live after Abraham's Burial. Before which time, the Idolatrous Worshipping of the Host of Heaven, was set up by the Assyrians and Chaldeans, Josh. 24.2, 3. etc. as aforesaid.  
¶. 2. As the Chaldeans had the Sun for their Supreme 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 Governor of the World. For thus they argued; Si Sol ut placuit veteribus, Dux est, & Moderator reliquorum luminum, etc. That is, If the Sun (as it was the opinion of Men in ancient times) be the chief, and Governor of other Luminaries, he alone surmounting in excellency the other Planets, according to the virtue 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 Worshipped the SUN 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 EGYPTIANS likewise Worshipped the SUN Saying, The Sun and Moon were everlasting Gods, and Governors of all things 
(c) Euseb. de preparat. Evang. l. 1. cap. 9 . This Idolatry was in Egypt long before Joseph, or Jacob, or any of his Posterity set footing in Egypt. 
N. B.  Touching that their Idolatry, worshipping the SUN. See Jer. 43.12, 13. Babylon shall kindle a Fire in the Houses of the God of Egypt; 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 Egypt, that it was in use there, long before Joseph, or Jacob, or any of his Posterity were in Egypt, it is evidently held forth to us in Gen. 41. v. 45. And Pharaoh called 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 Patriarches weekly worship of God the Creator of the Sun, upon the Sunday. For Truth is ancienter than 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 Worshipped the God of the Sun. We know that but One thousand six hundred years since (which is but as yesterday, to the Ancient patriarchs) it was the Heathen Romans opinion, That the Christians rising before daylight, and singing of Psalms, was but to Worship the Sunrising 
(d) Plin. 2. Fox Mart. . The PHOENICIANS also had the SUN for their God. And the Idol in which they worshipped 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 Phoebus (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 Judgement, was to be open to the SUN, presuming that the Judge durst not give a wrong judgement in the face of the SUN, who is said by Homer 
(g) Iliad. l. 3.  to have (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.) A revenging Eye, who seethe, 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 Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much as to say The Judgement of the SUN. The ROMANS, the Posterity of the Trojan Fugitives, did under several Forms and Names, as of Janus, Apollo, Dydemaeus, etc. Worship the SUN. 
(k) Macrobius. Saturn lib. 1. c. 17.  The inhuman Nation of the SCYTHIANS, though they acknowledge no other God, yet they Worship the SUN as God, and offer up to him an Horse, the swiftest of , 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 Worshipped the SUN 
(m) So Boemus writing of their manners and Customs. So D. Fr. White. .    

CHAP. IX. Proving that our SUNDAY or LORD'S-DAY was, with the Heathen Gentiles, the SEVENTH day of the Week, for their solemn day of Worship, and is continued with us Christians, to be our weekly SEVENTH day of solemn Worship.  

Sect. 1.  
WE need not spend time and words to prove a known thing, That a Week is a portion of time, measured out by seven days of the same kind, c1ontinued without interval. If any of the Seven days be Horizontal, that is from Sunrising to Sunrising; 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 Monday to Monday 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 Seven-night. 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 account, 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 Solemnising 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 breviate; 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 entering 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 Month, 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 than 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, Ja●●●c ab initio etc. God hath insinuated into us from the very beginning of the World this Doctrine, 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 honourably of the Creation, and o●●●● 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 De●●ert. de Orig. Sab. . Now this laudable Opinion of the Sunday (now ou● Lord's Day) they could not have from the Books of Moses; for they were not extant in the Greek Tongue, till Ptolemy 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 profaning of Moses' 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 n●●● follow, 
N. B.  That the Heathen-Gentiles had that honourable opinion, and spoke so laudably of the SUN DAY by very ancient successive Tradition, amongst themselves. Now this Seventh day of which they so well thought and spoke, 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' 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 paragraph.  
¶. 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 Month. To warrant this Assertion, we have not only much in the Authors cited in the former Paragraph, but also in Clemens Alexandrinus, and Eusebeus, alleging the afore named Poets to show particularly, That the Heathen Gentiles held the Seventh day of the Week Sacred with them. And moreover in the Greek Calendar, 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.  Add 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 foregoing 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 Worshipped the Sun as the Heathen, nor called the day, of their Worshipping 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 SUN 
(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.  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, gins 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 divers times in his Works, call the LORD'S DAY (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) THE DAY OF THE SUN, as then the Gentiles or Greeks called it. 
(e) Just. Mar. Apol. 2 pro Christian. & 2. centur.  So also Tertullian, sometimes calls 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 Sum and Design of the whole Treatise preceding.  

CHAP. X.  

THE PREFACE To the said DIAGRAM.  
THE Jews (as we have showed were to begin their Sabbath at the Even, next before the succeeding Morning; And after the immediate Morning or Daylight 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 divers 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 unleavened-bread etc. Grotius on v. 32. of that Levittic. tells us punctually the mode of this Mutation. Cum dies per annum inaequales fint, etc. 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 an● Mutations of Friday, Saturday, and Sunday in this Diagram.   

The Diagram, or Representation  

According to the Jews Account.  
1. FRIDAY (which was th● day of the Week when Christ suffered) i●, as to the beginning thereof put back to take its beginning at the immediate preceding Evening of that day, as but now, is afore described by Grotius; viz. it began at the sixth hour after th● Noon, or Twelve of the Clock.  
2. SATURDAY (consequentially) which was the day of the Wee● wherein Christ lay in his Grav● did begin at the immediate succe●ding Evening of that Day.  
3. SUNDAY therefore (whic● was the day of the Week whe● Christ arose from the Grave) b●gan at Sunday Evening. And 〈◊〉 that Evening, with the Daylight next following make the Thir● 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 expressed.  
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 complete day calling, it the Third, Mat. 20.19. Mal. 9.31.— 10.34 Luk. 18.33.— 24.7.  
2. Now as link after link in a Chain, Friday gins that day (of 24. hours) at Friday-morning. 
SATURDAY gins at Saturday Morning.   
3. SUNDAY gins 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 itself 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 Egypt.  
3. Of the Dawning of the Morning, as they were delivered in the Sea from Pharaoh in the morning Watch.  
4. Of Daylight, 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 Daylight, as when Christ awhile after his rising appeared to the two Maries, Mat. 28.9.  
3. Of the Evening, as when Christ appeared to the Disciples at Evening, John 20.29.  
4. Of the Night and Darkness, or Dark-night, as when Christ took his Natural Rest; as sleep he did, as the Evangelists ●estifie.     

CHAP. XI. Of the Deductions from the whole of the foresaid Chapters, as  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 Morality of the Fourth Commandment 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 Daylight, and the Christians Artificial Sabbath-day of Daylight were in the same Horizon and materially as to Daylight 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 Israel's going out of Egypt (when God Instituted, that the Jews should begin their Sabbath at Evening) which if admitted, would odd the account, 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 risen 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 accounts are the same.  
To clear these Three Conclusions, and First of the First, That the Morality of the Fourth Commandment 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 Commandment, they must find it in the change of the Jews Sabbath, after their coming out of Egypt. And if they will (as they ought) acknowledge a Morality of the Fourth Commandment, it must needs be in the Christian Sabbath; observed from the Creation to Moses' 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 Christ's time down to us, by the Christian Gentiles.  
¶. 2. Nor Secondly, did God's Command, at the Jews coming out of Egypt, to observe their Sabbath, null or make void the Christian Gentiles Sabbath; because as it could plead Prescription and Seniority; so it was new stamped by Christ's Resurrection on that Christian Sabbath (a greater deliverance then that out of Egypt) 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 Church's meetings on that day, and improving those meetings as for Piety, so for Charity, 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, etc. the Shell and sensible outside 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, etc. was to abide for ever to the end of this World Heb. 12.27, 28.) Therefore a● the whole Politia of the Jews Worship was partly (that is, Extrinsecally in the Letter) Ceremonial, and partly (Intrinsically 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 fixed Standing of [THE] Seventh-day Solemn Worship, observed by the Christians to the end of this World: to which day (its hoped) the Jews when convinced, will again change their Jewish Sabbath.  
¶. 4. What Notion then (will some ask) and what value do we put upon the Ten Commandments delivered by God himself to the Israelites by the hand of Moses, after the change of the Sabbath, when they were come out of Egypt as far as the Mount Sinai, Exod. 20? Answer, We look on them in the Matter as altogether moral Commandments, though in respect of that change of the Solemn Week day of Public 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 Commandments themselves in their Substance are moral. Our Reason is, Because the Ten Commandments were written (in their Equity) in man's heart from the beginning; and in their matter were extant in use and Practise, long before Israel's coming out of Egypt.  
For Example; The matter of the First Commandment, of Faith in God was commended and commanded, and enjoined all the World over both Jews and Gentiles. Gen. 15.6. Abraham believed in God, and the Lord ACCOUNTED IT TO HIM FOR RIGHTEOUSNESS. This Commendation, and acceptation of Faith by God himself is in Gallatians 3.5, 6, 7, 8. transferred and applied to the Heathen Gentiles; He therefore (saith the Apostle). that ministereth 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 JUSTIFY 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 Commandment, 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 Commandment 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 Calf, 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 Worshipping 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 etc. 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 Commandment 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 Swore by the FEAR of his Father Isaac, that is, he Swore by the true God whom Jsaac truly 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 Commandment, 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 Commandment of due Subjection o● Inferiors to Superiors, is also imposed and practised long before the giving of the Law See Gen. 3.16. And the Lord said to Eve, Thy desire shall be t● thy Husband, and he shall rul● over thee. And Sarah honour her Husband Abraham with th● Title of Lord, Gen. 18.12 Which was her commendation 1 Pet. 3.5, 6. See further concerning Subjection and Dominion. Gen. 27. v. 29, & 37.  
So is the Sixth Commandment evidently extant forbidding murder, long before the giving of the Law at Sinai. Se● Gen. 9.6. Who so sheddeth man's Blood, by man shall his Blood be shed.  
As for the Seventh Commandment touching Adultery, see the unlawfulness of it in Judah (the Son of Jacob) lying with Tamar, and the Judgement passed upon it, Gen. 38.24. See the Dutch, and English Annotations upon it.  
Of the Matter of the Eighth Commandment touching Stealing, and the unlawfulness thereof, See Gen. 31. v. 32. In that Jacob would not justify any of his Family that had stolen aught 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 Commandment forbidding all false Witnessings, it was of such consequence in the esteem both of Jews and Heathens, viz, Abraham, Jacob, and Abimilech, Picol, and Laban, that to make sure a● agreement they called God 〈◊〉 Witness, that they spoke tr●●● by an Oath, Gen. 14.22. Gen. 〈◊〉 31. Gen. 31.53. All which w●●● long before the giving of 〈◊〉 Law.  
The Tenth Commandment Thou shalt not Covet and its unlawfulness. 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; mentioned there as their great 〈◊〉 and amplified v. 6. and thickened in the remainder of 〈◊〉 Chapter. 
N. B.  For, Concupiscer 〈◊〉 an Introduction to the breach of all the Five Commandments 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 Neighbour's Wife, he is disposed towards the breaking of the Commandment against Adultery. When he desires Concupiscenti●lly his Neighbour's Servant he ●s inclined towards the breach of the Commandment of every ●ne to honour his own Superior, Master, or Governor. When ●e Concupiscentially desires his Neighbour's House, Ox, or Ass, ●e is disposed in his heart towards the breach of the Commandment of Theft. Lastly, ●●en it is said Thou shalt not co●et any thing that is thy Neighbour's, it signifies that this Concupiscence will incline and dispose a man to take away his Neighbour's Life, good Name, and Trade, contrary to the former Commandments. Thus ye see my asserting the Morality of the Ten Commandments and my Reason for it; and that Morality is to be stamped and fixed rather upon the Christians Sunday-Sabbath, then upon the Jews Saturday-Sabbath. And thus o● the First Conclusion.  
¶. 2. The Second Conclusion to be cleared (as before named) is, That the Jews Artificial Sabbath-day, of Daylight, an 〈◊〉 Christians Artificial Sabbath 〈◊〉 of Daylight, were Materia 〈◊〉 to Daylight) the very self 〈◊〉 at the very first Change 〈◊〉 Sabbath, Ex. 12.42. unle●●● will say that there is one 〈◊〉 day lost, since Israel's goi●●● of Egypt, when God Insti●●● That the Jews should begin 〈◊〉 Sabbath at Evening. Which, if admitted, would odd the Account, 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 Daylight began (both with Jew and Gentile) at Sunrising: And at the Institution of that Change of the Sabbath God commanded the Jews to take into their Sabbath the next preceding Evening, then either we must say, The Jews Sabbath began the Evening next AFORE our Sabbath-day-light began; or else that the Jews Sabbath began at the Evening AFTER our Sabbath-day-light began. If we say AFTER, than one whole day is lost in the computation of time. If we say AFORE, than we have that we contend for, viz. That the Jews Artificial Sabbath-day of Daylight, and the Christians Artificial Sabbath of Daylight were Materially (as to Daylight) 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 accounts are much the same.  
1. They are the same Materially, as to Daylight, 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 Daylight gins in Judaea, so much sooner, than 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 than 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 than 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 Egypt: and sooner than 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 Commandment) 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 Sunsetting, wherever the Jews did, or aught to observe their Sabbath: which cannot be, except the Earth were all a flat (and not a round Globe) as we see by sense, 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 God's 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 not where else the day of God's Rest; either of which are so against sense 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 'tis directed in the Fourth Commandment: immediately 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 Error of their Opinion, and out of that discomfort, and those encumbrances that attend the Practice thereof: Which is the Prayer of their hearty well-wishing Friend,  
N. H.  
FINIS.