A37049:890
A37049:890
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1. They are universal, and do not belong to that people more then any other, for the concession of Six days is ⟨p. 246⟩to all, and Gods example of resting, concerneth all.
1. They are universal, and do not belong to that people more then any other, for the concession of Six dayes is ⟨p. 246⟩to all, and Gods example of resting, concerneth all.
2. If the breaking of that command be equally sinful to us with them, and strike against the equity of the command, and Gods example in us as well as in them, then these reasons concern us also, and us as well as them: Now that they do so, and agredge the sin of profaning our Lords day as they did the sin of profaning their Sabbath, we must either grant, or we must deny that they concern us at all: Beside the weight of a challenge from the conscience by virtue of them, will put a tender heart out of question of it, seeing God giveth us Six days to our selves, as he did to them, and his example proposed to us ought to be respected by us, as well as by them, and the same general equity is in both.
2. If the breaking of that command be equally sinful to us with them, and strike against the equity of the command, and Gods example in us as well as in them, then these reasons concern us also, and us as well as them: Now that they do so, and agredge the sin of prophaning our Lords day as they did the sin of prophaning their Sabbath, we must either grant, or we must deny that they concern us at all: Beside the weight of a challenge from the conscience by vertue of them, will put a tender heart out of question of it, seeing God giveth us Six dayes to our selves, as he did to them, and his example proposed to us ought to be respected by us, as well as by them, and the same general equity is in both.
3. If the reasons be a sufficient ground of allowance to us for▪ Six working days together, even the last Six of the week, as they were to them for the first Six; then they determine not the Seventh day to be the day of rest primarily, but a Seventh following these Six of labour; but they do allow us warrantably to work Six days, even the last Six of the week, Ergo, they do not determine the Seventh day primarily; the connection of the major seemeth to be very clear: For first, these must stand and fall together, if the concession (to call it so) concern us in the Six working days, so must the reservation of a Seventh. 2. As the concession concerneth us in the Six working days, so must the prohibition of work on a Seventh of rest, for the one determineth the other, if the concession be for Six in number, so must the prohibition be for a Seventh in number; but if the concession be of Six in order, then it is the Seventh that is to be reserved, and if the Seventh be related to in the prohibition of work, then the concession must look to the first Six days, which it doth not, as we have showed. And therefore 3. seeing the Six days concession looketh to Six in number, so many thou mayest or shalt work together, and no more, the prohibition must also respect the number, to wit, a Seventh, and not the Seventh day: the minor will be clear to the Judicious considerer, by a particular application of the reasons of the fourth command.
3. If the reasons be a sufficient ground of allowance to us for▪ Six working dayes together, even the last Six of the week, as they were to them for the first Six; then they determine not the Seventh day to be the day of rest primarily, but a Seventh following these Six of labour; but they do allow us warrantably to work Six dayes, even the last Six of the week, Ergo, they do not determine the Seventh day primarily; the connexion of the major seemeth to be very clear: For first, these must stand and fall together, if the concession (to call it so) concern us in the Six working dayes, so must the reservation of a Seventh. 2. As the concession concerneth us in the Six working dayes, so must the prohibition of work on a Seventh of rest, for the one determineth the other, if the concession be for Six in number, so must the prohibition be for a Seventh in number; but if the concession be of Six in order, then it is the Seventh that is to be reserved, and if the Seventh be related to in the prohibition of work, then the concession must look to the first Six dayes, which it doth not, as we have shewed. And therefore 3. seeing the Six dayes concession looketh to Six in number, so many thou mayest or shalt work together, and no more, the prohibition must also respect the number, to wit, a Seventh, and not the Seventh day: the minor will be clear to the Judicious considerer, by a particular application of the reasons of the fourth command.
Further, if the concession respect not the number, but the ⟨p. 247⟩order (as it must, if the prohibition of work on the Seventh respect the order and not the number) then 1. what warrant have we for our Six work days? if it be not here, where is it? for sure we cannot take Gods time without his order and warrant: 2. and more especially, then could not we by virtue of this command plead allowance for working Six days different from the first Six; if so, we would not be astricted by the command to sanctify one (seeing the one inferreth and determineth the other, and they must go together) which were absurd.
Further, if the concession respect not the number, but the ⟨p. 247⟩order (as it must, if the prohibition of work on the Seventh respect the order and not the number) then 1. what warrant have we for our Six work dayes? if it be not here, where is it? for sure we cannot take Gods time without his order and warrant: 2. and more especially, then could not we by vertue of this command plead allowance for working Six dayes different from the first Six; if so, we would not be astricted by the command to sanctifie one (seeing the one inferreth and determineth the other, and they must go together) which were absurd.
Yet again it may be made out that the reasons press a Seventh, and not the Seventh, by considering the words and force of the consequence in both.
The first reason is, Six days shalt thou labour, but the Seventh is the Lords. 1. It sayeth not, take the first Six, but of Seven take Six to labour, and give the Lord the Seventh, for he has reserved it to himself. 2. The same equity is in the inference for a Seventh, that is, for the Seventh, if not more; he has given thee Six, therefore give thou him a Seventh, will conclude more formally then give him the Seventh; a Seventh is the seventh part of time as well as the Seventh, which is the equity the command goeth on. 3. Had the command intended to infer the Seventh primarily, it would have been more clearly expressed thus, he hath given thee the first six, therefore give thou him the Seventh.
The first reason is, Six dayes shalt thou labour, but the Seventh is the Lords. 1. It sayeth not, take the first Six, but of Seven take Six to labour, and give the Lord the Seventh, for he has reserved it to himself. 2. The same equity is in the inference for a Seventh, that is, for the Seventh, if not more; he has given thee Six, therefore give thou him a Seventh, will conclude more formally then give him the Seventh; a Seventh is the seventh part of time as well as the Seventh, which is the equity the command goeth on. 3. Had the command intended to inferr the Seventh primarily, it would have been more clearly expressed thus, he hath given thee the first six, therefore give thou him the Seventh.
The second reason from Gods example inferreth the same, he wrought Six and rested the Seventh, do thou so likewise, and so these that work Six and rest a Seventh (as we now do) follow Gods example, as well as they that wrought Six and rested the Seventh did.
Arg. 5. If the positive part of the command must be expounded by the negative, & contra, then it concerneth one of Seven, and not the Seventh: But the first is true, 1. The positive part commandeth a day without respect to its order, therefore the negative doth so. 2. The negative is to be resolved thus, ye shall not work above Six, not thus, ye shall not work above the first Six, as the event cleareth. 3. If it be not the first Six, but Six, that is, in the concession, then it is not the Seventh, but a Seventh, that is in ⟨p. 248⟩the inhibition, but the first is clear, Ergo, &c.
Arg. 6. If this command, for the substance of it, concern us, as being moral, and bind us to the First day, and the sanctifying of it equally, as it obliged the Jews to the Seventh; then it's one day of Seven and not the Seventh, which is intended primarily by it; But it bindeth us to the First, Ergo, That it's moral, and bindeth us now, is cleared. Thus 1. it either bindeth to this day, or to nothing, therefore it primarily granteth Six, and not the first Six, for labour, and by clear consequence intendeth primarily a Seventh, and not the Seventh, for a day of rest. 2. If it be a sin against th •s command to break the Lords day or Christian Sabbath, and profane it, then it obligeth us to it, and that directly; •or indirectly and by consequence the breach of the Sabbath is a sin ag •inst any, or all of the three former commands. 3. If the profaning of the Sabbath be forbidden on this ground, because it is the Lords (as it is in this command) then profaning of the Lords day is equally forbidden in it, because it's the Lords, and is now appropriated to him according to his own will. 4. The Testimony of mens Consciences, and the constant challenges of all (when tender) as being guilty of breaking this command whenever they profane the Lords day, do convincingly hold forth that this command concerneth us, and are as so many witnesses of it; and consequently prove that it is not the Seventh day, but a Seventh day, whether instituted, or to be instituted by God, which is the substance of it, and primarily commanded in it; for it's never counted a breach of this command to neglect to sanctify the Seventh day, neither do the Consciences of well-informed Christi •ns challenge for that, though they do most bitterly for the other, as is said.
Arg. 6. If this command, for the substance of it, concern us, as being moral, and bind us to the First day, and the sanctifying of it equally, as it obliged the Jews to the Seventh; then it's one day of Seven and not the Seventh, which is intended primarily by it; But it bindeth us to the First, Ergo, That it's moral, and bindeth us now, is cleared. Thus 1. it either bindeth to this day, or to nothing, therefore it primarily granteth Six, and not the •irst Six, for labour, and by clear consequence intendeth primarily a Seventh, and not the Seventh, for a day of rest. 2. If it be a sin against th •s command to break the Lords day or Christian Sabbath, and prophane it, then it obligeth us to it, and that directly; or indirectly and by consequence the breach of the Sabbath is a sin ag inst any, or all of the three former commands. 3. If the prophaning of the Sabbath be forbidden on this ground, because it is the Lords (as it is in this command) then prophaning of the Lords day is equally forbidden in it, because it's the Lords, and is now appropriated to him according to his own will. 4. The Testimony of mens Consciences, and the constant challenges of all (when tender) as being guilty of breaking this command whenever they prophane the Lords day, do convincingly hold forth that this command concerneth us, and are as so many witnesses of it; and consequently prove that it is not the Seventh day, but a Seventh day, whether instituted, or to be instituted by God, which is the substance of it, and primarily commanded in it; for it's never counted a breach of this command to neglect to sanctifie the Seventh day, neither do the Consciences of well-informed Christi ns challenge for that, though they do most bitterly for the other, as is said.
In sum, suppose now the first day being instituted, that the command were to sanctify the Sabbath, we would understand it of the First day, because it's already instituted; and the s •me reasons will enforce it, even so the Seventh day came in then, because it was formerly instituted; beside the Sabbatism signifieth not this or that day, but what day soever, shall be by God solemnly set, or is set apart for holy rest; and the come •nd will run for our observing the Lords day, supposing ⟨p. 249⟩its institution a • well as it did for that; although it more directly tie them, yet it doth so but as a reason, even as the preface prefixed to all the commands, and the promise affixed to the fifth, concern them literally; yet are binding in so far as they are moral, as appeareth by the Apostles applying the last, Ephes. 6.2. without relation to that particular Land or People, but as applicable and common to any Land or People making conscience of obedience to Gods commands.
In sum, suppose now the first day being instituted, that the command were to sanctifie the Sabbath, we would understand it of the First day, because it's already instituted; and the s •me reasons will inforce it, even so the Seventh day came in then, because it was formerly instituted; beside the Sabbatisme signifieth not this or that day, but what day soever, shall be by God solemnly set, or is set apart for holy rest; and the comm •nd will run for our observing the Lords day, supposing ⟨p. 249⟩its institution a • well as it did for that; although it more directly tye them, yet it doth so but as a reason, even as the preface prefixed to all the commands, and the promise affixed to the fifth, concern them literally; yet are binding in so far as they are moral, as appeareth by the Apostles applying the last, Ephes. 6.2. without relation to that particular Land or People, but as applicable and common to any Land or People making conscience of obedience to Gods commands.
But here it may be objected, 1. The Jews kept the Seventh day. Answ. 1. Not by virtue of this command, but by its prior institution, even as they were obliged to S •crifices and Circumcision by the second command, though they were not particularly named in it. 2. So we are obliged to the keeping of the First day of the week by this fourth Commandment; yet it followeth not, therefore this is expressly commanded in it, there being indeed no particular day primarily at least instituted in it.
But here it may be objected, 1. The Jews kept the Seventh day. Answ. 1. Not by vertue of this command, but by its prior institution, even as they were obliged to S •crifices and Circumcision by the second command, though they were not particularly named in it. 2. So we are obliged to the keeping of the First day of the week by this fourth Commandement; yet it followeth not, therefore this is expresly commanded in it, there being indeed no particular day primarily at least instituted in it.
2. It may be objected, But God rested the Seventh day? Answ. Gods rest is not principally proposed as the reason of that Seventh day, but that he rested one day, after six employed in the works of Creation. It's to infer the number, not the order, otherwise it would not concern us. 2. The Seventh relateth not to the order of the days of the week, one, two, three, &c. but it's called the Seventh with respect to the former Six of work.
2. It may be objected, But God rested the Seventh day? Answ. Gods rest is not principally proposed as the reason of that Seventh day, but that he rested one day, after six imployed in the works of Creation. It's to inferr the number, not the order, otherwaies it would not concern us. 2. The Seventh relateth not to the order of the dayes of the week, one, two, three, &c. but it's called the Seventh with respect to the former Six of work.
Thus much for the quoties and quamdiu, how often the Sabbath recurreth, and what is the day.
Thus much for the quoties and quamdiu, how osten the Sabbath recurreth, and what is the day.
It remaineth here to be inquired what is the beginning of the sancti •ication of this day (which belongeth to the quando) or wherefrom we are to reckon it, seeing it's granted by all to be a natural day; Now it is questioned mainly, whether its beginning is to be reckoned from evening about Sun-setting or darkness, to Sun-setting the next day, or if it be to be reckoned from morning, that is (as we fix it) when the Sun beginneth to ascend towards us after midnight, which is morning largely taken, as it's evening largely taken, when the Sun beginneth to decline after mid-day.
In this debate then, we take morning and evening largely, ⟨p. 250⟩as they divide the whole natural day, so the morning is from twelve at night to twelve in the day, and the evening from twelve in the day to twelve at night: And it must be so here, for 1. Moses, Gen. 1. divideth the natural day in morning and evening, which two put together, make up the whole day; and these Six days, made up each of them of morning and evening, are natural days, the whole week being divided in Seven of them: and that reckoning from Gods example is no doubt proposed for our Imitation in this. Hence the morning watch was before day, and the morning Sacrifice about nine of the clock, so the evening sacrifice was about three in the afternoon, and the evening watch about nine at night. 2. It is granted by all, and is clear from this command, that as we account the Six working days of the week, so must we account the Seventh, for one must begin where another endeth; and if one of them begin at the evening or morning, all the rest must do so likewise. 3. We suppose the sanctifying of the ordinary Sabbath was from morning to evening, I say of the ordinary Sabbath; because for extraordinary Sabbaths, as of the Passover, Exod. 12. and of the Atonement, Levit. 23. there were special reasons; and though otherwise they were to be sanctified as Sabbaths, yet that they were to begin in the evening before, was added as a special solemnity of these solemn times, and therefore the example or instance of these will not be concludent here to the prejudice of what we assert, but rather, to the contrary, seeing there is a particular excepting of them from the ordinary rule, and the particular intimation of their beginning in the evening, will rather confirm our assertion, that the ordinary Sabbaths did begin in the morning. 4. It's not questioned, if on the evening before, people should be preparing for the Sabbath following, we said that this is included in the word remember; but if we speak of the Sabbath to begin at the evening before, then it will be comprehended as a part of the very day, and so it will conclude the work or observation of the day to close at the next evening.
In this debate then, we take morning and evening largely, ⟨p. 250⟩
We conceive, especially to us Christians, the day is to begin in the morning, as is said, and to continue till the next morning, for which we reason thus.