A37049:909
A37049:909
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.
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 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 dayes 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.
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.
Arg. 2. What time of the day God began his rest, we must begin ours, but he began his in the morning of the Seventh day, the Artificial night having intervened betwixt that and the Sixth, which is clear; for 1. Gods resting this day is more then his resting in the other nights of the Six days, it being granted by all, that he made nothing in the night. 2. There had not otherwise been any intermission betwixt his labour and his rest, which is yet supposed by distinguishing the days.
Arg. 2. What time of the day God began his rest, we must begin ours, but he began his in the morning of the Seventh day, the Artificial night having intervened betwixt that and the Sixth, which is clear; for 1. Gods resting this day is more then his resting in the other nights of the Six dayes, it being granted by all, that he made nothing in the night. 2. There had not otherwise been any intermission betwixt his labour and his rest, which is yet supposed by distinguishing the dayes.
Again, if by virtue of the command of a day to be sanctified, ⟨p. 253⟩we should begin the night or the evening before, then, these two or three absurdities would follow, 1. Then we would confound the preparation by the word remember, and the day together. 2. Then we Christians might also, by virtue of the concession of Six days for work, begin to work the night before Monday, as the Jews on this supposition might have begun their work the night before Sunday. 3. Then we were almost no sooner to begin the sanctifying of the day, then to break it off for rest, and when its sanctification is closed, as soon to fall to our ordinary Callings.
Again, if by vertue of the command of a day to be sanctified, ⟨p. 253⟩we should begin the night or the evening before, then, these two or three absurdities would follow, 1. Then we would confound the preparation by the word remember, and the day together. 2. Then we Christians might also, by vertue of the concession of Six dayes for work, begin to work the night before Monday, as the Jews on this supposition might have begun their work the night before Sunday. 3. Then we were almost no sooner to begin the sanctifying of the day, then to break it off for rest, and when its sanctification is closed, as soon to fall to our ordinary Callings.
Arg. •. If by this command a whole Natural day is to be employed for duties of Worship, as another day is employed in our ordinary Callings, then is it to begin in the morning, the antecedent will not be denied, the consequent is thus made good; if men account all the labour of their working time from one nights rest to another, to belong to one day, then must they begin in the morning, or else they must account what they work after the first evening to belong to another day, but that way of reckoning was never heard of, the twelfth hour belonging to that same day with the first hour.
Arg. •. If by this command a whole Natural day is to be employed for duties of Worship, as another day is employed in our ordinary Callings, then is it to begin in the morning, the antecedent will not be denied, the consequent is thus made good; if men account all the labour of their working time from one nights rest to another, to belong to one day, then must they begin in the morning, or else they must account vvhat they vvork after the first evening to belong to another day, but that vvay of reckoning vvas never heard of, the tvvelth hour belonging to that same day vvith the first hour.
Again, if by this command a whole Artificial day together (that is, our waking and working time betwixt two nights) •e to be employed for Gods worship, then 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 not on the evening before.
Again, if by this command a vvhole Artificial day together (that is, our vvaking and vvorking time betvvixt tvvo nights) •e to be employed for Gods vvorship, then its beginning must be in the morning, for if the latter or follovving 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 vvhole vvaking day, or an Artificial day is to be sanctified together, and the even after it before vvaking time end as vvell as the morning: Therefore it must begin in the morning, and not on the evening before.
Further, if by virtue of the concession of Six working days we m •y not work 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. These things vvill make out the minor, 1. It can hardly be thought consistent with this command to work immediately, ⟨p. 254⟩when it groweth dark before folks rest. 2. It's said Luke 23. v. 56. and 24. v. 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.
Further, if by vertue of the concession of Six vvorking dayes vve m •y not vvork the evening after; then the day beginneth in the morning, for the vveek day follovving must begin as the Sabbath did; but the former is true, Ergo, &c. These things vvill make out the minor, 1. It can hardly be thought consistent vvith this command to vvork immediately, ⟨p. 254⟩when it groweth dark before folks rest. 2. It's said Luke 23. v. 56. and 24. v. 1. of the women that stayed from the grave till the first day of the week, that they rested according to the commandement 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 dayes (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,
Yet again; it's clear that in all the examples of ordinary Sabbaths keeping and sanctifying in Scripture, they began in the morning: For instance, it is said, Exod. 16.27. Some of the people went out to gather on the Seventh day, no doubt in the morning, for they knew well there was none of it to be found any day after the Suns waxing hot; they might have dressed of it the night before, and not been quarrelled with, they being forbidden gathering of the Sabbath: the proofs of the former Argument give light to this also.
There are yet two Arguments to be added, which do especially belong to us Christians, for clearing the beginning of our Lords day to be in the morning; the first is taken from Christs Resurrection thus:
That day, and that time of the day, ought to be our Sabbath, and the beginning of it when the Lord began to rest after finishing the work of Redemption, and arose; but that was the First day in the week, in the morning, Ergo, &c. This bindeth us strongly who take that day on which he arose to be our Christian Sabbath.
The second is taken from the History of Christs Passion and Resurrection together, wherein these things to this purpose are observable; 1. That he was laid in the Grave on Fridays night, being the preparation to the great Sabbath, which ⟨p. 255⟩followed: 2. That the Women who rested and came not to the grave till Sunday Morning (to use our known names) are said to rest according to the Commandment, as if coming sooner, had not been resting according to it. 3. That his lying in the Grave must be accounted to be some time before the Friday ended, otherwise he could not have been three days in the Grave, and therefore a part of Fridays night is reckoned to the first day, then the whole Sabbath or Saturday is the second, and lastly a part of the night, to wit, from twelve a clock at night, belonging to the First day or Sunday, standeth for the third, and so he arose that morning, while it was yet dark, at which time, or thereabouts, the Women came to the Grave, as soon as they could for the Sabbath, and therefore their Sabbath Seventh day ended then, and the first day Sabbath began.
The second is taken from the History of Christs Passion and Resurrection together, wherein these things to this purpose are observable; 1. That he was laid in the Grave on Frydayes night, being the preparation to the great Sabbath, which ⟨p. 255⟩followed: 2. That the Women who rested and came not to the grave till Sunday Morning (to use our known names) are said to rest according to the Commandement, as if coming sooner, had not been resting according to it. 3. That his lying in the Grave must be accounted to be some time before the Fryday ended, otherwaies he could not have been three dayes in the Grave, and therefore a part of Frydays night is reckoned to the first day, then the whole Sabbath or Saturday is the second, and lastly a part of the night, to wit, from twelve a clock at night, belonging to the First day or Sunday, standeth for the third, and so he arose that morning, while it was yet dark, at which time, or thereabouts, the Women came to the Grave, as soon as they could for the Sabbath, and therefore their Sabbath Seventh day ended then, and the first day Sabbath began.
We now come to the third general question concerning the change, to wit, the change of the Seventh day into the First day of the Week; where first, we shall sum up what is moral in this command, and then secondly by some Propositions clear the change and its consistency with this command.
To the first then, this command doth morally and perpetually oblige to these: •. That there be a solemn time set apart and observed for Worship: 2. That this should be one day of Seven: 3. That it should be such a day, the very day, which God commandeth, the Sabbath of his appointment, whatever day it should be: 4. That it be a whole natural day of twenty four hours, yet having an Artificial day together undivided: 5. That six, and no more but six, working days intervene, and that these be together in a Week; and therefore 6. That the Sabbath be a bounding day, dividing one working Week from another; if then six working days must be in one week, and go together, this will follow also, that the Sabbath must be the first or last day of the Seven.
To the first then, this command doth morally and perpetually oblige to these: •. That there be a solemn time set apart and observed for Worship: 2. That this should be one day of Seven: 3. That it should be such a day, the very day, which God commandeth, the Sabbath of his appointment, whatever day it should be: 4. That it be a whole natural day of twenty four hours, yet having an Artificial day together undivided: 5. That six, and no more but six, working dayes intervene, and that these be together in a Week; and therefore 6. That the Sabbath be a bounding day, dividing one working Week from another; if then six working days must be in one week, and go together, this will follow also, that the Sabbath must be the first or last day of the Seven.
As for the Propositions clearing the change and consistency of it with this command, the first shall be this.
The Sabbath may be changed from the last or Seventh day to the First day of the week without any derogation to this command or inconsistency with it; for all that is moral in it, ⟨p. 256⟩to wit, a day, and one day of Seven, and a bounding Seventh day, leaving six for work together, remaining untouched by the change: beside, the Seventh day not having its Institution from this command expressly and directly, but only accidentally (the particular day whether the Jews Seventh day, or the Christians First day of the week being supposed by the fourth Commandment as instituted, or to be instituted elsewhere) as is said, and it's first Institution, Gen. 2. being only a positive and temporary Law, may be therefore changed, and yet the fourth Commandment kept entire▪ we need not insist in further prosecution of this Proposition, much being spoken to it on the matter already.
The Sabbath may be changed from the last or Seventh day to the First day of the week without any derogation to this command or inconsistency with it; for all that is moral in it, ⟨p. 256⟩to wit, a day, and one day of Seven, and a bounding Seventh day, leaving six for work together, remaining untouched by the change: beside, the Seventh day not having its Institution from this command expresly and directly, but only accidentally (the particular day whether the Jews Seventh day, or the Christians First day of the week being supposed by the fourth Commandement as instituted, or to be instituted elsewhere) as is said, and it's first Institution, Gen. 2. being only a positive and temporary Law, may be therefore changed, and yet the fourth Commandement keept intire▪ we need not insist in further prosecution of this Proposition, much being spoken to it on the matter already.
2. Propos. Not only may the Seventh be altered from what it was under the Law to another Seventh day under the Gospel, but it is meet and convenient from good reasons (even in the Command) that it should be so.