A37049:895
A37049:895
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.
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.
Arg. 1. As other days begin, or as days began at the first, so must this, but days ordinarily begin in the morning, Ergo, &c.
Arg. 1. As other dayes begin, or as dayes began at the first, so must this, but dayes ordinarily begin in the morning, Ergo, &c.
If the first Six of Moses's reckoning begin so, then this beginneth so also, but they do begin so, which may be cleared from Gen. 1. where the evening and the morning make the First day after the Creation.
1. If there the morning and the evening do fully divide the natural day, then the morning must go before the evening, every morning being for its own evening: But they do divide the natural day, all being comprehended under Six days, Ergo, &c. the consequence is clear, to natural sense, for the forenoon, which is the morning must be before the afternoon, which is the evening; the ascending of the Sun is sure before its declining, and seeing the morning natural (to speak so) of the natural day, is from the twelfth hour at night, this must be the beginning of the day.
Again, the question then, being only, whether to reckon the evening or the morning first; it would seem necessary to reckon the morning first; for if the evening be first, that evening must either be, 1. the evening of a day preceding morning, seeing every evening supposeth a morning to go before it in proper speech (and I suppose the History of the Creation, Gen. 1. is not set down in metaphorical terms;) or 2. it must be an evening without a morning, and that in proper speech (here used) is absurd, and seems also to be as impossible i • nature, to wit, that there should be a consequent and posterior evening or afternoon, without a preceding morning or forenoon, as that there should be an effect without a cause; or 3. it must be the evening following its own morning, and so that morning must be last preceding the first evening recorded Gen. 1. the evening and the morning were the first day, which to affirm would not only be absurd, but would also manifestly fasten the loss of a days time on the Scriptures calculation: and it seemeth hard in all speech and Scripture-phrase, to put the evening before its own morning, seeing there must be both morning and evening in each day; neither doth the Scripture speak any way of evening, but when it's drawing towards night, which ⟨p. 252⟩still supposeth the morning of that same day to be passed, or else we must divide the day in the middle of the Artificial day, and make the Natural day begin at twelve of the noon day, which will be as much against the Scripture phrase, that reckoneth still the whole Artificial day as belonging to one Natural day, the Artificial day and night being the two parts of one whole natural day.
Again, the question then, being only, whether to reckon the evening or the morning first; it would seem necessary to reckon the morning first; for if the evening be first, that evening must either be, 1. the evening of a day preceding morning, seeing every evening supposeth a morning to go before it in proper speech (and I suppose the History of the Creation, Gen. 1. is not set down in metaphorical termes;) or 2. it must be an evening without a morning, and that in proper speech (here used) is absurd, and seems also to be as impossible i nature, to wit, that there should be a consequent and posterior evening or afternoon, without a preceding morning or forenoon, as that there should be an effect without a cause; or 3. it must be the evening following its own morning, and so that morning must be last preceding the first evening recorded
All the force of the opposite reason is this, the evening is first named, Ergo it is first. Answ. Moses his scope is not to show what part of one day is before another, but to divide one day from another, and to show what goeth to make a whole day, to wit, an evening and a morning, not a morning alone, but an evening added to the morning which preceded, that made the first, second, third day, &c. as one would reckon thus, there is a whole day, because there is both evening and morning; In this account it's most suitable to begin with the evening, because it presupposeth the morning, and being added to it, cannot but be a day, whereas it is not so proper to say morning with the evening, as evening now added to its morning completeth the first day, and evening now being past as the morning before▪ God did put a period by and with the evening to the First day, it being the evening that completeth the day, and divideth it from the following day, and not the morning: as one would say, the afternoon with the forenoon maketh a complete day, and the afternoon or evening is first named, because 1. the day is not complete without it, seeing it completeth it; 2. because the day cannot be extended beyond it, now the first day is closed, because the evening of it is come.
All the force of the opposite reason is this, the evening is first named, Ergo it is first. Answ. Moses his scope is not to shew what part of one day is before another, but to divide one day from another, and to shew what goeth to make a whole day, to wit, an evening and a morning, not a morning alone, but an evening added to the morning which preceded, that made the first, second, third day, &c. as one would reckon thus, there is a whole day, because there is both evening and morning; In this account it's most sutable to begin with the evening, because it presupposeth the morning, and being added to it, cannot but be a day, whereas it is not so proper to say morning with the evening, as evening now added to its morning compleateth the first day, and evening now being past as the morning before▪ God did put a period by and with the evening to the First day, it being the evening that compleateth the day, and divideth it from the following day, and not the morning: as one would say, the afternoon with the forenoon maketh a compleat day, and the afternoon or evening is first named, because 1. the day is not compleat without it, seeing it compleateth it; 2. because the day cannot be extended beyond it, now the first day is closed, because the evening of it is come.