The law unsealed

Again, if by this Command a whole artificial day together (that is, our waking and working time betwixt two nights) be to be employed for Gods worship, they its beginning must be in the morning, for if the latter or following evening belong to this natural day before sleeping time come on, then the even before cannot belong to it, for it cannot have both; but by this Command a whole waking day▪ or an artificial day is to be sanctified together, and the even after it before waking time end as well as the morning: Therefore it must begin in the morning, and no• on the evening before.

Further, if by virtue of the concession of six working days we may not wor• the evening after; then the day beginneth in the morning, for the week day following must begin as the Sabbath did; but the former is true, Ergo, &c. Thes• things will make out the minor. 1. It can hardly be thought consistent with thi• Command to work immediately, when it groweth dark before folks rest. 2. I• ⟨p. 155⟩said Luke 23. verse 56. and 24. verse 1. of the Women that stayed from the grave till the first day of the week, that they rested according to the commandment on the Sabbath day, and early in the morning came to the Sepulchre. 3. Because Christ accounteth a whole natural day, that which lasteth till men cannot work, 4. Gods working days (to say so) were such, he made not any thing in the evening before the First day. 5. The ordinary phrase, To morrow is the holy Sabbath, Exod. 16. 23, &c. showeth that the day present will last till to morrow come, and to morrow is ever by an intervening night: So if on the forbidden day men may not work till to morrow, then that evening belongeth to it by this Command, and if on the sixth day the seventh be not come till to morrow, that is, after the night intervene, then it doth not begin at even, but so it is in these places and phrases.