Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	day_n	rest_n	sabbath_n	1,873	5	10.2726	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78514	The seventh-day Sabbath· Or a brief tract on the IV. Commandment. Wherein is discovered the cause of all our controversies about the Sabbath-day, and the meanes of reconciling them. More particularly is shewed 1. That the seventh day from the creation, which was the day of Gods rest, was not the seventh day which God in this law commanded his people to keep holy; neither was it such a kinde of day as was the Jewes Sabbath-day. 2. That the seventh day in this law commanded to be kept holy, is the seventh day of the week, viz. the day following the six dayes of labour with all people. 3. That Sunday is with Christians as truly the Sabbath-day, as was Saterday with the Jewes. / By Thomas Chafie parson of Nutshelling.	Chafie, Thomas.	1652 (1652)	Wing C1791; Thomason E670_3; ESTC R207035	89,318	121

and not ours it is The Sabbath of the Lord thy God as it is in this place in our Bibles so translated it is saith God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbath to the Lord that is a Rest or Cessation to the Lord as before I have shewed d See Chap. 8. It is a day holy to the Lord and therefore none other then the Lords All the tithe of the land whether of the seed of the land or of the fruit of the tree in the time of the law was the Lords f Levit. 27.30 and so was the tithe of the herd or of the flock even of whatsoever passed under the rod g Verse 32. for the tithe of all these were holy to the Lord h Verse 30.32 and therefore they were the Lords they were his seed his fruit his Lambes c. One Lambe was no more holy then another when they fell from their Dammes and before they were tithed out the Possessor of them might have mingled them at his pleasure he was not tied to begin his tithing at one Lambe rather then at another but from what Lambe soever he began every tenth Lambe that in order passed under the rod was the Lords he might not then change it nor search whether it was good or bad k Verse 33. it was then holy to the Lord it was the Lords Lambe and of such as detained the tenth the Lord complained that they had robbed him l Mal. 3.8 9. And so I say concerning the seventh day in the like sense That one day of it self is no more holy then is another Christians were not tied by any divine law to begin their week or sevening from any set particular time but they continuing their accustomed week and so beginning their sevening from the day of Christs Resurrection the seventh from thence in an orderly course is sacred to the Lord it is the Lords day no man upon his particular occasions may change the same he may not say My businesse is such that I cannot keep this Sabbath-day but I will keep another day in the week which will be as good He doth deceive himself herein he may not put off the seventh to another day but should defer his businesse rather When men take the seventh day which is sacred to the Lord and imploy the same about their own businesse either in whole or in part they may as truly be said to rob the Lord as they under the law were said so to do in not paying their due tithes and offerings m Mal. 3 8 9. Sixthly the Lord was pleased to set out unto us the ground of this law why he would have a day in a week appointed for his worship rather then a week in every moneth or a moneth in every yeare And why he would have the seventh day for his service rather then the tenth the ground hereof the Lord here sheweth to be this In six dayes the Lord made heaven and earth the sea and all that in them is and rested the seventh day The same ground for the sanctification of the seventh day is also declared before in Genesis n Gen. 2.3 Seventhly the Lord declareth and he would have his People hereby to know that he hath annexed a blessing unto this day God blessed the seventh day They who wait on the Lord and serve him sincerely during this their day of attendance shall finde the Lord a bountiful rewarder their ceasing from labour for doing him service shall be for their profit they shall be gainers thereby Lastly if there had been none other reason or motive to stir us up unto obedience in a careful keeping of the seventh day unto the honour of God yet this alone which the Lord hath given in the close of this Commandment should suffice The Lord hath sanctified it God hath instituted it But when the Lord hath given us such a special charge of remembring the Sabbath-day to sanctifie it and hath so plainly pointed out unto us what the day is whith he will have us to sanctifie that none may plead ignorance about the time and how many words the Lord used in prohibiting all works and in the enumeration of all degrees prohibited laying down also the equity hereof his own example together with his blessing it and his sovereign institution hereof how can any without palpable ignorance or wilful rebellion plead ignorance of the Sabbath or knowing it not yield ready obedience thereto Imprimatur JOHN DOWNAME A POSTSCRIPT To the READER I Pray thee before thou readest correct these faults which alter the sense the other though many amend in reading And when thou hast read this Tract consider seriously whether the day of rest the Seventh day in this law commanded to be observed do relate to the six dayes of Gods work or to the six dayes of mans labour It cannot relate to the six dayes of Gods work and so be the day of Gods rest unlesse the day of Gods rest and the Jews Sabbath-day be the same and begin in all places at Sun-setting whereever the Jews did or ought to observe their Sabbath which cannot possibly be except the earth be plain as I have shewed Or except the day of Gods rest did at the first and doth begin sooner in some places then in other and so first at one particular place when it was no where else the day of Gods rest either East or West thereto Both which are so against reason that no understanding man will hold either But if thou findest that the seventh day commanded doth relate as truly it doth to the six dayes of Labour with men and so must be the day following their six week-dayes of labour whereever they live then consider whether Sunday be not as truly the day following the six dayes of labour with Christians as Saterday was with the Jews and as truly the seventh day with Christians and by the expresse words of this law commanded to be kept holy as the Saterday was with the Jews If so what cause thinkest thou have Jews Antinomians Libertines or any other to scandalize or say of Christians that they do not nor at any time have observed the true time and day commanded of God in this law FINIS ERRATA PAge 3. line 28. the whole Read to the whole p. 6. l. 22. so if r. if so p. 7. l. 6. and the evening r. and the morning p. 12. l. 2. this r. his p. 22. l. 9. thirtieth r. one and thirtieth p. 35. l. 10. no●e thus their r. nose thus Their. p. 39 l. 33. Hemer r. Homer p. 39. l. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 63. l. 28. Gallimachus r. Callimachus p. 69. l. 16. feigned r. been feigned p. 80. l. 1. Sabbathrsacred r. Sabbath or sacred p. 86. l. 22. betrer r. better In the Margin pag. 41. line 22. Det read Deut.

The Horizontal day is the time between Sun-rising and Sun-rising or between Sun-setting and Sun-setting The parts of the Horizontal day are two the one is the Artificial day or day light of which we may read of in Genesis a Gen. 1.5 14 16. and 8.22 and 31.39 the other part is the night or darknesse called by b Clav. de Sphoer Clavius the Artificial night and which in ancient times was divided with the Jewes into three watches the evening watch the middle watch and the morning watch but after that when they were subdued by the Romanes they divided the night as the Romanes did into four watches The Artificial day or day-light was anciently counted to be the former part of this day and the night the latter part and so not only before the Israelites coming out of Egypt but after their deliverance did they count this day so to begin in respect of their civil affairs as may appear First for that when the parts of this day were mentioned the morning was set before the night before the Israelites coming out of Egypt d Gen. 1.16 18. an 8.22 and 7 4 12.39.39 40. yea and commonly afterwards too f Lev. 8.35 Ex. 13.21 22. Numb 9.21 though they had the beginning of their dayes altered Secondly because at what time soever of the day-light they spake of the night following they expressed the same thus To night this night this same night a Gen. 19.34 and 26.24 1 Chron. 17.3 Numb 11.32 Ios 4.3 Iudg. 6.25 and 79. as belonging to the same day and not to the day after that And whenever they at any time of the day-light spake of the night past they never used such expressions whereby it may seem to belong as a part of the day following but contrariwise shewing it to be a part of the day before-going as yesternight b Gen. 31.42 and 19.33.34 the night of yesterday Also at night when they spake of the day following they used not to say To day or this day as they did of the day before-going but To morrow or the morrow after c Numb 33.3 1 Sam. 19.11 and to morrow signifieth another day d Mat. 6.34 Jam. 4.13 14. When the Israelites came out of Egypt the night was made the former part of the day even from that night in which they had their deliverance It was a night to be much observed unto the Lord for bringing them out from the land of Egypt This is that night of the Lord to be observed of all the children of Israel in their generations e Exod. 12.42 They were commanded after that time to celebrate their Sabbath from Even to Even f Lev. 23.32 And therefore so did they begin their week-days also whereby their Sabbath-day was measured out to be unto them their seventh day otherwise their seventh day would not have been proportionable to their six dayes of labour Their yeare also had thenceforth a new beginning They must not begin their year in Tisri as they did before but with that moneth in which they had their freedome This moneth shall be unto you the beginning of moneths g Exod 12.2 This moneth called by the Hebrewes Abib h Exod. 13.4 and 23.15 Deut. 16.1 and by the Chaldeans Nisan k Esth 147. which consisted partly of our March and partly of April being with them the moneth after the Vernal Equinoctial was their first moneth thenceforth so that whereas before they began their year after their harvest and after all their in-gathering of the fruits of the earth was ended a Exod. 23.16 and 34.22 which was partly in our September after this they were to begin their year farthest off from that time They had then a new yeare and a new moneth and a new day to begin their year withal No otherwise then if the day of their deliverance had been their birth-day for their deliverance was a kinde of a new birth unto them The beginning of the yeare was then changed for the greater lustre unto the birth of the Church saith Calvin And a new time of the day had they to begin their first day of the yeare for their Caput anni or New-yeares day was a sacred day with them they began it at even at the going down of the Sunne at the season they came forth out of the land of Egypt h Deut. 16.6 then was their deliverance made and sealed up unto them in the Passeover So that although in respect of their Civil affairs they began their yeare their moneths and their dayes as they did before yet in this their New Ecclesiastical or Sacred yeare or Computation of time they began their day at Even All their Sabbath-days and all other their sacred dayes and so all their week-dayes for measuring out unto them their sacred dayes began at the Even they had the evening to be the former part of the day And this may be one reason why Moses in rehearsing the works of Creation setteth the evening before the morning as I said before i See chap. 2. CHAP. IV. Meridional day what it is The parts thereof and which the former part THe Miridional day is the time from midnight to midnight or from noon to noon with any People or more largely thus The Meridional day with any People is that space of time in which the Sun is in going from their Meridian at midnight until it come into that part of their Meridian again at their next midnight Or else from their Meridian at noon until it come into that part of their Meridian again at noon The parts of the Meridional day are these two The Morning and the Evening The Morning is all that time in which the Sun is in its rising until it come unto its greatest height that is all the time between midnight and noon is the morning And the Evening is all the time the Sun is in its descending that is all the time between noon and midnight Thus Christians generally now do formerly have counted and called these parts of this day If common service unto God hath been done in Churches or Colledges at any time in the forenoon either at three foure six nine or eleven of the Clock it was commonly called by the name of Mattins Morning-service or Morning-Prayer and if it had been done at any time in the afternoon it was then commonly called Evening-Song Evening-Prayer Evening-service or such like though it had been done by day-light or by Candle-light So also the People of God did in ancient times divide the day into such parts one whereof they called the Morning and the other the Evening a Gen. 29.23 Eccles 11.6 1 Sam. 17.16 Ier. 6.4 though an act was done before day yet did they count it to be done in the morning b Gen. 31.55 Laban rose early in the night according to the vulgar translation which in ours is early in the morning

be both in one Hemisphere but succeed in order each other which is called Gods Covenant of the day and of the night a Ier. 33.20 God then called that light so divided Day and that darknesse so divided called by Moses emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God called night b Gen. 1.4 5. the full Revolution of both which was the first day in this division of the light and darknesse or day and night though the night was before the day in one Hemisphere and the day before the night in the other yet in respect of the whole Universe neither of them was before the other in time When the first day began somewhere when it was night at the same time that first day began some otherwhere when it was day-light every where did the first day begin at the same time The second day the third day in like maner were universal days When God stretchd out the firmament on the second day it was every where then the second day On the next day also whersoever God the Universal Worker did his work throughout the whole round in gathering together the waters making the seas and dry land there every where was it the third day And after that every where was it the same third day where God made the earth to bring forth grasse and herbes and fruit-trees d Gen. 1.11 12 13. no where was it then either the second or fourth day The fourth day in which the Sunne Moone and Starres were made was an Universal day When it was the fourth day any where it was the fourth every where It is not revealed in what part of the fourth day those lights of heaven were made but most certain is it that when the Sunne first appeared to the world on that day it was over some part of the earth at that time making it to be noone there and in all places in that Hemisphere which were in the same Meridian with the Sunne And that in many places ninety degrees East from thence it was Sun-setting and in as many places ninety degrees West from thence it was then at the same time Sun-rising Also that in the other Hemisphere to which the Moon or Stars appeared it was then night and midnight there in those places that were in the same Meridian with the Sunne So that although on that fourth day Sun-setting was before Sun-rising in some places and Sun-rising before Sun-setting in some other places and in some places noone was before either of the other and in some other places mid-night was before them all yet in respect of the whole earth not one of them was on that fourth day before the other But at the Sunnes first appearing and shining over half the earth it was at that very instant the fourth day as well where it was Sun-setting or Sun-rising as where it was noone and likewise it was then the fourth day also in the other part of the earth to which the Moone or Starres first appeared For neither the Sun Moone or Starres appeared to any place on the third day which was the day before they were made and the fifth day was not then begun The like I say for the fifth day and for the sixth day when God made fish and fowle on the fifth day or when he made Adam the last of his creatures on the sixth day it was then after Sun-setting in some places and before Sun-rising in some other places and it was then noone in some places and mid-night in some other places yet all on the same day The like I say also for the seventh day the day of Gods rest When God rested from all his works that he had made it was no where then the sixth day but every where the seventh day The day of Gods rest began in some places at Sun-rising in some places at Sun-setting and in some at noone and in other some at mid-night in the same day For so was it on the fourth day when the Sunne first appeared and so when it was halfe ended and so likewise when it was fully ended and therefore so was it when the fifth sixth or seventh day began or ended It is not revealed and therefore no man can know what or where in the earth those places are where it was Sun-rising or Sun setting or noone or mid-night either when the Sun first shined forth to the world or when halfe of that fourth day was ended or when it was fully ended and therefore no man can tell nor possibly can any finde out whether here in England or in any other particular place or Countrey it was Sun-setting or Sun-rising noone or mid-night day-light or night when the fifth sixth or seventh day the day of Gods rest began and yet at the beginning of that seventh day it was either of these somewhere or other Quest But some may say why then did Moses rehearsing every of the six dayes work of the Creation set the evening before the morning so if the evening was not before the morning Answ I answer Moses naming the evening in order before the morning in the first of Genesis a Gen. 1.5 8 13 19 23 31. doth not thereby make either of them to be in time before the other one he was to name first and the reasons why he named the evening before the morning may be these First for that after the Israelites deliverance out of Egypt and I suppose this History to be written after that their year their moneths and the dayes of their week were all changed in respect of their beginnings and endings so that whereas they began their dayes with the morning thenceforth they constantly began their week-dayes with the evening b Sec chap. 3. as I shall shew more at large in the next Chapter If Moses now should have set the morning before the evening he might have seemed to dislike this their new custome of beginning their dayes of the week with the evening for which he had direction from the Lord God Secondly or else it may be for that they who were best skild in dividing and distinguishing of time as were Astronomers such as doubtlesse Moses was who was learned in all the wisdome of the Egyptians d Acts 7.22 began the day at noone making the evening that is all the time from noone to midnight to be the former part of the day and the evening that is all the time from mid-night to noone to be the latter part as I will more fully shew in the fourth Chapter a See cap. 4. CHAP. III. The Horizontal day What the parts of the Horizontal day are And which part is the former THe Horizontalday with any Nation is that space of time in which the Sunne is in going from their Horizon at its rising untill it cometh again into their Horizon at its next rising or from their Horizon at its setting untill it come unto their Horizon again at its next setting or more briefly thus