Essay Concerning the Sabbath, Outline – Conclusion
A DIAGRAM, OR Repreſentation, as to the Eye, of the Summe and Deſign of the whole Treatiſe preceding.
CHAP. X.
THE PREFACE To the ſaid DIAGRAM.
THE Jews (as we have ſhewed were to begin their Sabbath at the Even, next before the ſucceeding Morning; And after the immediate Morning or Day-light preceding. Levit. 23.32. Conſequently the reſt of the Seven days of the Week ſo began: or elſe they could not meaſure out the Sabbath to begin as aforeſaid. As alſo the Jews Feſtivals, and Solemnities would juſtle out, or rob one another of their due time, when diverſe come together. As Levit. 23.5, 6, 7, 8. In the Fourteenth day of the Firſt Month at Even is the Lord's Paſſover. On the Fifteenth of the ſame Month is the Feaſt of Ʋnleavened-bread &c. Grotius on v. 32. of that Levittic. tells us punctually the mode of this Mutation. Cum dies per annum inaequales fint, &c. That is, Seeing that days by the year are unequal, and in Summer the Sun ſets much more ſlowly, or laterly (as to us) then in the Winter, the Hebrews begin their Reſt on the Sabbath ſix hours after the Noontyde.
Now for an example, to the point in hand Let us conſider the Meaſures 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 afor… deſcribed by Grotius; viz. it began at the ſixth hour after th… Noon, or Twelve of the Clock.
2. SATƲRDAY (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. SƲNDAY therefore (whic… was the day of the Week whe… Chriſt aroſe from the Grave) b… gan at Sunday Evening. And … that Evening, with the Day-ligh… 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 expreſt.
The Parallelogram, what proportion the Chriſtian Account holds with the Diagram of the Jewiſh.
According to the Lord Jeſus Chriſt Account.
1. But Chriſt by his Reſurrection, beginning the Third Day, That is, Sunday, in the Morning, which takes to it naturally the ſucceeding Evening to make it a compleat day calling, it the Third, Mat. 20.19. Mal. 9.31.—10.34 Luk. 18.33.—24.7.
2. Now as linck after linck in a Chain, Friday begins that day (of 24. hours) at Friday-morning. SATƲRDAY begins at Saturday Morning.
3. SƲNDAY begins at Sunday Morning. And ſo all the Evenings re-aſſociated with their Mornings, move forward, and ſlip into their natural places; the Sun conſtantly meaſuring out a Night to every Day, and naturally makes the Night the latter part of its race as if the Sun reſted after its Labour in the day, whilſt it gives good nights reſt to the labouring man.
And now, as the cloſe of the Diagram, ye may behold Sunday-Sabbath, ſtanding by it ſelf diſtinguiſhedly in Mode, Meaſure, and Order, Thus;
The Jewiſh Sabbath doth conſiſt,
1. Of the Evening which began Six hours after the Noon. At which they killed their Paſchal Lamb.
2. Of the Dark-night: at which time Iſrael went out of Aegypt.
3. Of the Dawning of the Morning, as they were delivered in the Sea from Pharoah in the morning Watch.
4. Of Day-light, as when the Jews ſtood on the Shore, and ſaw their Enemies dead in the Red-Sea.
The Chriſtian Sabbath conſiſts of theſe parts in this Order;
1. Of the Dawning of the Morning, as when Chriſt aroſe, Math. 28.1.
2. Of the Day-light, as when Chriſt awhile after his riſing appeared to the two Maries, Mat. 28.9.
3. Of the Evening, as when Chriſt appeared to the Diſciples at Evening, John 20.29.
4. Of the Night and Darkneſs, or Dark-night, as when Chriſt took his Natural Reſt; as ſleep he did, as the Evangeliſts …eſtifie.
CHAP. XI. Of the Deductions from the whole of the foreſaid Chapters, as genuin Concluſions from the ſaid Premiſes.
Sect. 1.
HAving cleared (we Hope) the former Nine Chapters; we now judge (under favour of the pious Learned) that we may infer theſe Three Concluſions.
1. That the Moralitie of the Fourth Commandement is ſtamped, impreſſed, and fixed rather on the Chriſtians Sunday, Sabbath day, Seventh day, or Firſt day, then upon the Jews Saturday Sabbath.
Note good Reader by the way, that it is no contradiction in the thing, to call our Sabbath the Seventh Day, if it be called alſo by our Tranſlators and others the Firſt Day, as it appears following:
2. The Jews Artificial Sabbath day of Day-light, and the Chriſtians Artificial Sabbath-day of Day-light were in the ſame Horizon and materially as to Day-light the very ſame, at the very firſt change of the Sabbath, Exod. 12.42. Unleſs we will ſay, That there is one whole day loſt ſince Iſraels going out of Aegypt (when God Inſtituted, that the Jews ſhould begin their Sabbath at Evening) which if admitted, would odd the accompt, and make an interval in the Calculation of time ſince the Creation to this day. They are therefore Numerically the ſame day, although variouſly named; viz. The Seventh day becauſe it followed our Six days labour; and the First day becauſe the chief day of the Week from Adam to us; and the chief day of Chriſt agitating on Earth for our Salvation, viz. The day of his Triumphant Reſurrection. Which in the Letter of the Original is not called the Firſt day of the Week, but foreign & foreign. Mar. 16.2. Joh. 20.1.1 Cor. 16.2.) That is the only day of the Week, for the reaſon aforeſaid, yea Chriſt roſe in the end of the Jewiſh Sabbath between the Seventh day, and the Firſt day, and ſo got two names.
3. That both Sabbath days, the Jews and ours, upon ſeveral accompts are the ſame.
To clear theſe Three Concluſions, and Firſt of the Firſt, That the Morality of the Fourth Commandement is fixed rather on our Chriſtian Sabbath, or Lord's day, then on the Jewiſh Sabbath; Note well that,
¶. 1. If it be granted on all hands that THAT of a Religious thing which is changeable, be Ceremonial, Laſting (as the word imports) but for a time: And THAT of a Religious thing be Moral, which is never changeds then if any will ſeek a Ceremonialty in the Fourth Commandement, they muſt find it in the change of the Jews Sabbath, after their coming out of Aegypt. And if they will (as they ought) acknowledg a Morality of the Fourth Commandement, it muſt needs be in the Chriſtian Sabbath; obſerved from the Creation to Moſes's time, by Jews, and Heathen Gentiles; and from that time down to Chriſt, by the Heathen Gentiles (as before proved, Chap. 8. and Chap. 9.) And from Chriſts time down to us, by the Chriſtian Gentiles.
¶. 2. Nor Secondly, did Gods Command, at the Jews coming out of Aegypt, to obſerve their Sabbath, null or make void the Chriſtian Gentiles Sabbath; becauſe as it could plead Preſcription and Seniority; ſo it was new ſtampt by Chriſt's Reſurrection on that Chriſtian Sabbath (a greater deliverance then that out of Aegypt) and his ſeveral appearances on that day of the Week to the Apoſtles at their Devotions, Praying over them, and Breathing on them, ſaying, receive ye the Holy Ghoſt (John 20) The Apoſtles likewiſe approving the Churches meetings on that day, and improving thoſe meetings as for Piety, ſo for Charitie, by Collections for Chriſtians in want. 1 Cor. 16.1.2. So that St. John in and by his Revelation he received, calls it the Lord's day, Revel. 1. And ſince that hath been obſerved by the Chiſtian Churches for One thouſand ſix hundred ſixty three years, juſtly concluding that foreign *) The LORDS day, Rev. 1.10.doth as certainly hold out to us our Chriſtian Sabbath, as (foreign,) 1 Cor. 11.20.) Doth the LORDS Supper.
¶. 3. We may argue the Morality of our Lord's day-Sabbath (a paribus) from the like caſes in other things. For, why was the Levitical Law called Ceremonial, and to be obſerved only by the Jews, but becauſe God appointed them a Religion and Worſhip in Types, of Sacrifices, Waſhings, &c. the Shell and ſenſible out-ſide whereof was to be ſhaken; that is, ſhaken down and removed (Heb. 12.27.) but the kernel, and Spiritual meaning of them, touching Juſtification and Sanctification by the Blood and Spirit of Chriſt, &c. was to abide for ever to the end of this World Heb. 12.27, 28.) Therefore a… the whole Politia of the Jews Worſhip was partly (that is, Extrinſecally in the Letter) Ceremonial, and partly (Intrinſecally in the Spirit, and meaning) was Moral: So their Solemn day for Exerciſe of their Solemn Worſhip was Ceremonial in that it might be changed, and was changed to [A] Seventh day for the Jews to obſerve; and is Moral in the fixt Standing of [THE] Seventh-day Solemn Worſhip, obſerved by the Chriſtians to the end of this World: to which day (its hoped) the Jews when convinced, will again change their Jewiſh Sabbath.
¶. 4. What Notion then (will ſome ask) and what value do we put upon the Ten Commandements delivered by God himſelf to the Iſraelites by the hand of Moſes, after the change of the Sabbath, when they were come out of Aegypt as far as the Mount Sinai, Exod. 20? Anſwer, We look on them in the Matter as altogether moral Commandements, though in reſpect of that change of the Solemn Week day of Publick Worſhip (wherein ſpecially they were read and recited to the Jews) we look on them as Ceremonial. I mean, Though the time in reſpect of that change was Ceremonial, N. B.yet the Commandements themſelves in their Subſtance are moral. Our Reaſon is, Becauſe the Ten Commandements were written (in their Equity) in mans heart from the beginning; and in their matter were extant in uſe and Practiſe, long before Iſraels coming out of Aegypt.
For Example; The matter of the Firſt Commandement, of Faith in God was commended and commanded, and enjoyned all the World over both Jews and Gentiles. Gen. 15.6. Abraham believed in God, and the Lord ACCOMPTED IT TO HIM FOR RIGHTEOƲSNESS. This Commendation, and acceptation of Faith by God himſelf is in Gallatians 3.5, 6, 7, 8. transferred and applyed to the Heathen Gentiles; He therefore (ſaith the Appoſtle). that miniſtreth to you the Spirit, and doth he it by the works of the Law, or by the hearing of FAITH? Even as Abraham believed God, and it was accounted to him for RIGHTEOUSNESS. Know ye therefore, that they which are of Faith, the ſame are the Children of Abraham. And the Scripture foreſeeing that God would JUSTIFIE the HEATHEN by FAITH, Preached before the Goſpel to Abraham. The injunction of Faith in God upon all men, according to the intent of the Firſt Commandement, is fully held forth, Heb. 11.6. Without Faith it is impoſſible to pleaſe God: For he that cometh to God, muſt believe, that HE IS, and that he is a rewarder of them that diligently ſeek him.
So likewiſe the Matter of the Second Commandement forbidding all Idolatrous and falſe Worſhip, not Inſtituted by God, is intimated in times before the ſetting forth of the Moral Law at Sinai, and the breach thereof ſeverely puniſhed or reproved. Exod. 32. While Moſes was on the Mount, receiving the Two Tables of the Law at God's hand, the Iſraelites make a Molten Calfe, and Proclaim, To morrow is a Feaſt to Jehovah, and do then Sacrifice to it and dance about it. This the Apoſtlecalls Idolatry, 1 Cor. 10. Becauſe though they pretended the Worſhiping of the true God, yet they did it through an uninſtituted and falſe medium or mean. And therefore are there puniſhed with a great ſlaughter. And from the beginning &c. Cain, Abel, Noah, Abraham Sacrificed. And Laban, yea Abraham, before his Call, are reproached for their Idolatry, Joſh. 24.15.
So alſo the matter of the Third Commandement touching Honouring Gods Name, in fearing him, and ſwearing by it, Deut. 6.13. was in uſe and practiſe long before the giving of the Law, Gen. 14.22. And Abraham ſaid to the King of Sodom I have lifted up my hand unto the Lord, the moſt high God, the Poſſeſſor of Heaven and Earth; That is, he had ſworn by the Name of the Lord. So it is ſaid of Jacob. Gen. 31.53. That he Sware by the FEAR of his Father Iſaac, that is, he Sware by the true God whom Jſaac truely feared; yea the Idolatrous Laban, Gen. 21 23. And the Heathen Abimelech, Gen. 2. v. 22, 23. practiſed obedience to this Command.
The matter of the Fourth Commandement, touching Sanctifying the Sabbath day is alſo in uſe before the giving of the Law at Mount Sinai, as hath been abundantly cleared in the preceding diſcourſe: though that one place, Exod. 16.22, 23. would have ſufficiently evinced it, where it is ſaid, And it came to paſs on the SIXTH day they gathered twice as much bread (viz. Manna) And all the Rulers of the Congregation came and told Moſes; in which words is neceſſitatedly ſuppoſed an obſervation of the Sabbath preceding. See the Engliſh Annotations on Gen. 2 3. arguing the Point.
The Matter of the Fifth Commandement of due Subjection o… Inferiours to Superiours, is alſo impoſed and practiſed long before the giving of the Law See Gen. 3.16. And the Lord ſaid to Eve, Thy deſire ſhall be t… thy Husband, and he ſhall rul… over thee. And Sarah honour her Husband Abraham with th… Title of Lord, Gen. 18.12 Which was her commendation 1 Pet. 3.5, 6. See further concerning Subjection and Dominion. Gen. 27. v. 29, & 37.
So is the Sixth Commandement evidently extant forbidding murder, long before the giving of the Law at Sinai. Se… Gen. 9.6. Who ſo ſheddeth man's Blood, by man ſhall his Blood be ſhed.
As for the Seventh Commandement touching Adulterie, ſee the unlawfulneſs of it in Judah (the Son of Jacob) lying with Tamar, and the Judgment paſſed upon it, Gen. 38.24. See the Dutch, and Engliſh Annotations upon it.
Of the Matter of the Eighth Commandement touching Stealing, and the unlawfulneſs thereof, See Gen. 31. v. 32. In that Jacob would not juſtifie any of his Family that had ſtolen ought from Laban; but would give them up to puniſhment. And in v. 39. Jacob made good to Laban any thing that had been Stolen from him whiles Jacob kept his Flocks.
Concerning the Ninth Commandement forbidding all falſe Witneſſings, it was of ſuch conſequence in the eſteem both of Jews and Heathens, viz, Abraham, Jacob, and Abimilech, Picol, and Laban, that to make ſure a… agreement they called God … Witneſs, that they ſpake tr… by an Oath, Gen. 14.22. Gen. … 31. Gen. 31.53. All which w… long before the giving of … Law.
The Tenth Commandement Thou ſhalt not Covet and its Ʋnlawfulneſs. We have intimated Gen. 6.2. The Sons of God ſaw the Daughters of Men that they were fair, and they took to them Wives, of all which they choſe. This their Seeing the beauties of the Daughters of men was their Luſt, or Concupiſcence: It was a double, or compound Luſt, … partly the Luſt of the Fleſh, … partly the Luſt of the Eyes; r… tioned there as their great … and amplified v. 6. and th… ned in the remainder of … Chapter. N. B.For, Concupiſcer … an Introduction to the breach of all the Five Commandements of the ſecond Table, becauſe it is an inordinate and unjuſt deſire after that which is my Neighbours, without due conſideration for it. When therefore a man doth Concupiſcentially deſire his Neighbours Wife, he is diſpoſed towards the breaking of the Com…andement againſt Adulterie. When he deſires Concupiſcenti…lly his Neighbours Servant he …s inclined towards the breach of the Commandement of every …ne to honour his own Superior, Maſter, or Governor. When …e Concupiſcentially deſires his Neighbours Houſe, Oxe, or Aſs, …e is diſpoſed in his heart towards the breach of the Commandement of Theft. Laſtly, …en it is ſaid Thou ſhalt not co…et any thing that is thy Neigh…ours, it ſignifies that this Concupiſcence will incline and diſpoſe a man to take away his Neighbours Life, good Name, and Trade, contrary to the former Commandements. Thus ye ſee my aſſerting the Morality of the Ten Commandements and my Reaſon for it; and that Morality is to be ſtampt and fixt rather upon the Chriſtians Sunday-Sabbath, then upon the Jew… 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 Day-light, an … Chriſtians Artificial Sabbath … of Day-light, were Materia … to Day-light) the very ſelf … at the very firſt Change … Sabbath, Ex. 12.42. unle… will ſay that there is one … day loſt, ſince Iſraels goi… of Aegypt, when God Inſti… That the Jews ſhould begin … Sabbath at Evening. Which, if admitted, would odd the Accompt, and make an interval in the Calculation of time, ſince the Creation to this time. Now for the clearing of this Concluſion, Conſider, That if we grant what is before undeniably proved (Chap. 9th.) That both the Jews and Gentiles before the change of the Sabbath, obſerved our Sunday, whoſe Day-light began (both with Jew and Gentile) at Sun-riſing: And at the Inſtitution of that Change of the Sabbath God commanded the Jews to take into their Sabbath the next preceding Evening, then either we muſt ſay, The Jews Sabbath began the Evening next AFORE our Sabbath-day-light began; or elſe that the Jews Sabbath began at the Evening AFTER our Sabbath-day-light began. If we ſay AFTER, then one whole day is loſt in the computation of time. If we ſay AFORE, then we have that we contend for, viz. That the Jews Artificial Sabbath-day of Day-light, and the Chriſtians Artificial Sabbath of Day-light were Materially (as to Day-light) the very ſelf ſame as before at the very firſt change of the Sabbath. Thus of the Second Concluſion.
¶. 3. Concluſion to be cleared (afore named) is, That both Sabbaths, the Jews and ours in ſeveral reſpects and on ſeveral accompts are much the ſame.
1. They are the ſame Materially, as to Day-light, not only in the ſame Horizon of which Jeruſalem is the Centre point (as was ſaid in the Firſt Concluſion) but alſo in that Horizon which encircleth England and Judaea, excepting about four or five hours, that Day-light begins in Judaea, ſo much ſooner, then with us in England as is demonſtrable upon the Globe.
2. They are the ſame reputatively; that is, They are reputed and eſteemed the ſame day of the week in number. For what is the Reaſon, that the French and Dutch are ſaid to keep the Twenty fifth day of December for the Feaſt of the Nativity of Chriſt; and yet we Engliſh alſo are ſaid to keep the ſame Feaſt on the Twenty fifth day of December, though we keep it Ten days (Old Style) after them beyond Sea, that obſerve (New-Style) Ten days before us? I ſay what is the Reaſon, but becauſe the French and Dutch ever ſince that Pope Gregory altered their Year, begin their Months ſooner by Ten days then we do: Juſt ſo it is in the Matter of the Sabbath; namely, both Jews and Chriſtians, all of them keep their Sabbath on the ſame day of the Week, viz. on the SEVENTH day of the Week; and that the Reaſon why the Seventh day of the Week with the Jews comes to be almoſt a day ſooner then it doth with the Chriſtians is, becauſe the Jews began their Week near a day ſooner, this they did formerly before the change of it at their coming out of Aegypt: and ſooner then the Heathen Gentiles did, and the Chriſtians now do.
3. Both Sabbath days the Jews, and Ours, are the ſame boundarily. For as the Six days of Man's Labour do bound out the Jews preſent Sabbath; Six days (ſaith the Fourth Commandement) Shalt thou Labour and do all thy Work, but the Seventh is the Sabbath of the Lord thy God: So all the Six days of our Labour are the boundary of our Chriſtian Sabbath, for after our Six days of our Labour we keep our Sabbath; not ſooner, nor later. And the natural neceſſity of the thing conſtreins. For the Sabbath muſt either relate to the Six days of God's Work of Creation, or to the Six days of Man's Labour in his Vocation.
Now it cannot relate to the Six days of God's Work of Creation, and ſo to the day of God's Reſt; For then, either the day of God's Reſt, and the Jews Sabbath muſt be the ſame, beginning in all places at Sun-ſetting, where-ever the Jews did, or ought to obſerve their Sabbath: which cannot be, except the Earth were all a flatt (and not a round Globe) as we ſee by ſence, both on the Globe, and on the Hills and Mountains of the Earth, how their roundneſs makes the day begin ſucceſſively, over the whole Earth. Or elſe the day of Gods Reſt did at the firſt, and ſtill doth begin in this computation of a Seventh, ſooner in ſome places then in other; and ſo firſt at one particular place, whiles it was no where elſe the day of God's Reſt; either of which are ſo againſt ſence and reaſon, that no underſtanding man can rationally imagine it.
Therefore, the bounding and meaſuring out of the Sabbath muſt relate to the Six days of Man's Labour in his Vocation, as 'tis directed in the Fourth Commandement: immediatly after which Six days of our Labour follows the Seventh day for Reſt. So that in this reſpect alſo the Jews Sabbath, and our Sabbath, are the ſame.
The Cloſe.
THus have I Laboured, in this ſmall Treatiſe, with great Ventilations and Careful thoughts to give reſt to others: hoping that upon due conſideration of what hath been cleared in the precedent Treatiſe, touching the Seniority of our Chriſtian Sabbath before the Law: The ſameneſs in ſeveral reſpects of both Sabbaths at this day; And that the Crown of Morality is rather Set, Worn, or to be worn on the head of our Chriſtian Sabbath, then on the Jewiſh; Our Chriſtian Brethren of the Saturday-Sabbatarians will be brought off from the Errour of their Opinion, and out of that diſcomfort, and thoſe encumbrances that attend the Practiſe thereof: Which is the Prayer of their hearty well-wiſhing Friend,
N. H.
FINIS.
End of the text · Nathanael Homes, Essay Concerning the Sabbath (1673)