that act command man to sanctifie such persons to the Lord Every first-born of the Sons of Israel saith the Lord are mine both of Man and Beast for in the day that I smote every first-born in the Land of Egypt I sanctified them unto me Numb 8. 17. that is I commanded my people to sanctifie them to my service which they did perform First By setting apart some of the clean kind for Sacrifice And secondly by redeeming the rest with money which money God commanded to be imployed to his service either by buying some Sacrifices of Attonement therewith for the publick or else it must be for the repairing of Gods Sanctuary as Exod. 13. doth explain it 2 When God did sanctifie the Temple for the publick place of his Typical worship 2 Chr. 7. 16. 2 Chr. 30. 8. he did thereby command man to sanctifie it by performing every particular just as he commanded Solomon might not build the Temple after the fashion that he thought best but he must do it in all particulars as God commanded 1 King 9. 3. God did not leave any sanctified thing that did any way appertain either to the service of the Tabernacle or of the Temple neither to Moses discretion nor to Solomons wisdome but when God sanctified these places for his worship he commanded how and after what manner Heb 9. 19. 21. every thing should be done Ex. 25. 8 9 10. Exod. 39 42 43. Heb. 9. 19 21. 3 When God sanctâ—fied Cities of Refuge he did thereby command his people to sanctâ—fie them it is said that they sanctified Kedesh in Galilee for a place of refuge Jos 20. 7. they did sanctifie it because God had commanded them to sanctifie it Deut. 19. 2. they might not sanctifie any City but by vertue of Gods command as it is expressed in Num. 35. 6 11. 4 When God sanctified Festival dayes or Festival Sabbaths he did thereby command the Sons of Israel to sanctifie them Lev. 23. and Jeroboam is branded as a wicked opposer of Gods sanctified Sabbaths because he commanded a standing Holy-day to the Lord of his own head 1 King 12. 32 33. From these and such like examples it follows that when God sanctified the seventh day he commanded Adam and Eve to sanctifie the seventh day in the use of such Ordinances as he was pleased to blesse the seventh day withall Jesus Christ did not leave the sanctifying of the seventh day to Adams discretion in an arbitrary way how much time he would set apart for Gods service but by sanctifying the seventh day God commanded Adam to set apart the whole day for his service in such publick and private duties he had blessed the Sabbath withall 2 The word Sanctified implies another command to faln When God sanctified the seventh day he did thereby command Adam to prepare himself for the better sanctifying of the seventh day Joel 2. 15. Adam namely to prepare himself to the sanctification of the Sabbath First By an outward And secondly By an inward preparation Sanctifie a Fast call a solemn Assembly Joel 1. 14. that is to say Prepare your selves to meet me in a day of publick Fasting as it is explained in Joel 2. 15. Blow the Trumpet in Zion Sanctifie a Fast Call a solemn Assembly that is to say Warn the people by a Trumpet to prepare themselves to sanctifie a Fast Joels three terms in vers 5. are all Synonima and do all imply that Gods people must prepare themselves for a day of Fasting First Outwardly by sanctifying or washing their bodies and garments And secondly Inwardly by true humiliation of soul and in this sense also God commanded Joshua to sanctifie the people against they came into his presence on the morrow Jos 7. 13. Now all that Joshua did to sanctifie the people was no more but to warn them by a Proclamation through the Camp which usually was attended with the sound of a Trumpet saying Sanctifie your selves it is as much as if he had said God hath commanded you to sanctifie your selves First Outwardly by washing And secondly by inward repentance against you come into his presence on the morrow So when God commanded Moses to sanctifie the people to hear the Law delivered at Mount Sinai Moses did no otherwise sanctifie them but by commanding the people to prepare themselves in a sanctifiâ—d manner First By inward fear and reverence And secondly by outward washing and by abstinence from their wives two dayes together for their more reverent attention of Gods Law Exod. 19. 10. Jos 3. 5. Exod. 3. 5. 1 Sam. 16. 5. Num. 11. 18. Exod. 19. 10. Jer 6 4. So in like sort when God said Sanctifie War it is a command to prepare for War Jer. 6. 4. Jer. 51. 28. From these and such like instances it follows That when God sanctified the first seventh day he commanded Adam and Eve for the more solemnity to prepare themselves for the sanctifying of the seventh day God having made a promise to them in the end of the sixth day that the Seed of the Woman should break the head of the Serpent he sanctified the next day for a Sabbath of rest because he had blessed it with Ordinances and thereby he did command Adam and Eve to prepare themselves against they came into his holy presence on the morrow for sin had defiled them and therefore they needed to prepare themselves not onely by outward washing but also inwardly by true repentance Act. 22. 16. 1 Pet. 3. 15. Es 29. 23. or else instead of receiving good by that blessing wherewith God had blessed the seventh day they might expect a curse at least an outward curse upon their bodies as it fell out upon Aarons Sons when they did not sanctifie the Lord in his worship according to his command the Lord struck them with present death saying I will be sanctified in all that come neer me Lev. 10. 3. and when some of Ephraim and Manasses did come to the sanctified Passeover in the dayes of Hezekiah God was displeased with them because they had not prepared themselves thereto according to the sanctified or commanded preparation of the Sanctuary but Hezekiah prayed for them and the Lord heard him and healed the people 2 Chr. 30 18 19 20. 2 I will speak a little more of the word Sanctified as it implies a command to fallen man to prepare himself to sanctify the seventh day for all sanctified things must be remembred by way of preparation before hand that so they may be done in due time and order or else God that is jealous of his sanctified things will be displeased And therefore one Reason why the word Remember was after added to the fourth Commadement was not to adde a new sense to that Command more than it had to Adam under the word Sanctified but to increase the charge of preparation with more vehemency which at the first was couched under the word Sanctified for now the people of God had forgotten the
I The Time when the FIRST SABBATH was Ordained 1 Negatively Not in the Time of Adams Innocency as many say it was 2 Affirmatively It was Ordained after the Time of Adams Fall and Re-creation II The Manner how the First Sabbath was Ordained 1 By blessing the Seventh Day with many Spiritual Ordinances both for publick and private use 2 By Sanctifying that Day for the Exercise of the said Ordinances 3 By Sanctifying the outward Rest of that Day to be a Typical Sign both of Gods Resting and of mans Resting in the Seed of the Woman that was promised to break the Devils Head-plot namely by his Propitiatory Sacrifice And hence it follows 1 That as the Sabbath was Ordained to be a Typical sign so it must be abolished as soon as Christ had performed his said Propitiatory Sacrifice 2 As it was Ordained to be the Sanctified Time for the Exercise of the said blessed Ordinances so the next day of the week into which it was changed must continue without intermission to the end of the world PART II. III A Treatise of HOLY TIME concerning the true limits of the Lords Day when it begins and when it ends is hereunto annexed By WILLIAM PYNCHON Esq Published by Authority LONDON Printed by R. I. and are to be sold by T. N. at the three Lions in Cornhil near the Royal Exchange 1654. To the Reader Christian Reader THis Industrious and Judicious Author doth here present thee with two distinct Tractates concerning the Christian Sabbath or Lords Day In the former the Divine Institution of it is cleerly proved In the latter the time of its beginning is particularly determined In the former the erronious conscience which denies the morality of the fourth Commandement is strongly convinced In the latter the scrupulous conscience which doubts of the time when the Sabbath begins is fully satisfied In both the serious Reader will find great profit and delight The whole Discourse being illaborate and perspicuous wherein besides the main points intended in it divers other matters of important Cognizance are occasionally decided and discussed and many obscure Scriptures are excellently explained according to the genuine sense thereof And this learned Discourse hath its birth in a very seasonable time in respect of that wofull defection and Apostacy that is among us as from the truth and wayes of God in general so in a special manner from the Religious esteem and observation of the Lords day For never since the light of the blessed and glorious Gospel of Jesus Christ shined upon this our Goshen was the Sabbath Day so wickedly neglected and prophaned by the generality of people and the Divine Institution thereof so shamefully denyed and decried by many pretenders to Religion as it is at this day And therefore Good Reader we heartily commend this necessary and usefull work to thy diligent perusal and thy self and thy humble and sincere inquiries after Truth unto the guidance and blessing of the God of all Truth Tho. Clendon Elidad Blackwel Joh. Sheffield Tho. Stevens Minister of Peters in the Isle of Thanet To the Reader IF our Testimony be of any weight with the Judicious Reader and may contribute any thing to incourage his perusal of this Book we have to signifie upon that acquaintance we have had with it that we judge it very worthy the publishing and perusing both for that in the former part it doth strenuously plead for the morality of the Sabbath and in the latter part gives occasion to learned Brethren of a contrary apprehension to consider whether they have not reason to captivate their judgements to the Authors as touching the beginning and ending of the Sabbath Samuel Slater Tho. Walley A Table of the chief Heads CHAP. I. PRoving by five Reasons That Adam fell on the day of his Creation  Reason 1. Because Moses joyneth mans Creation Tryal Judgement and Promise to the same day Page 1 R. 2. Because he fell at the very first instant that ever he eat any thing p. 5 R 3. Because Adam being created after God in wisdome would not in wisdome have omitted to have eaten of the Tree of Life in the very day of his creation if the Devil had not first circumvented him by the unseen subtilty of his Temptation p. 6 R. 4. Because the Devil had not deserved the name of a subtil Serpent if he had left Adam at liberty to eat of the Tree of life but one whole day together p. 8 R. 5. Because the Woman fell while she was a Virgin p. 21 The time of the Fall of the Angels now called the Devil was when they were commanded to attend upon Adam and Eve at their first entrance into Paradise p. 10 The true nature of the first Covenant stood in obedience or disobedience not to a moral but to a positive command p. 12 The Devil knew the operation of the forbidden fruit better than Adam and Eve could do as long as they stood in their unconfirmed Innocency p. 15 CHAP. II. Proving by three Reasons that Adam was Re-created in the same day in which he was created and fell p. 23 Reason 1. From the order of Gods dealing with him immediately after his Fall p. 23 R. 2. From the new name Hevah Life which he gave to his wife p. 26 R. 3. From the word Enmity which God put into her as a holy qualification against the Serpent that had deceived her p. 28 The cool of the day in Gen. 3. when God came to examine Adam was about Mid-day p. 23 CHAP. III. Proving by a double Inference that Adam and Eve were Re-created before the seventh day p. 30 1 Drawn from the word Host and Finished in Gen. 2. 1. p. 34 For if all the Host of Heaven and Earth were finished before the seventh day then it follows that Adam and Eve were Re-created before the seventh day p. 34 2 Drawn from the word Had made in Gen. 2. 2. p. 35 For if God had made something in the sixth day that needed a new finishing act before the seventh day as the Text speaks then what can that finishing act else be but Adams Re-creation by the Promised Seed p. 35 Adam in his Innocency could not so well honour all his Creators as after his Fall and Re-creation p. 37 The Mystical as well as the Natural Creation was made and finished before the seventh day and therefore Adam and Eve were Re-created before the seventh day p. 39 The Creation of the Humane Nature of Christ was the perfection of the whole Creation in the latter part of the sixth day p. 39. 46 CHAP. IV. God could not be said to keep a perfect Rest on the seventh day untill he had put out sundry opperations of his Eternal Providence for the finishing or perfecting of that work which he had made but mutably perfect in the fore-part of the sixth day p. 42 CHAP. V. This term which he had made in Gen. 2. 2. hath relation to the Creation of the
Christ Jesus did kindle Adams sacrifice at first with fire from heaven for he did usually kindle the sacrifices of the Fathers with fire from Heaven as a sign and token to them that his death was a propitiatory sacrifice of Attonement and that their persons were thereby received into full favour Lev. 9. 23. Judg. 13. 19 20 23. 1 King 18. 38 39. 2 Chron. 7. 1 2 3. Psal 20. 3. And doubtlesse Christ Jesus told Adam that this fire from heaven did represent his Eternal Spirit by which his humane nature should one day be offered up unto God without spot as a propitiatory sacrifice for his eternal Redemption Hâ—â— 9 14. But afterwards when Cain came to offer his sacrifice upon the same Altar Christ Jesus did not kindle his sacrifice from heaven as he kindled Adams and Abels sacrifice and by that Cain knew that God did not accept his person as he did his brother Abel and thereupon he hated his brother Abel because his works were good and his own evill for Cain wanted faith in the Seed of the woman which was promised to break the Devils Head-plot by his propitiatory sacrifice which was taught and typified by sacrifices This mystery God kept secret in types from such as wanted faith even from the beginning of the world Rom. 16. 25. and therefore it was kept secret from the Heathen Nations But in the fulnesse of time Christ Jesus sent his Apostles to publish the unsearchable riches of this mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ Eph. 3 8 9. Col. 1. 26. Col. 2. 3. 3 God instructed Adam in sundry other kinds of Ceremonial types that tended to sanctification before he came to present his person and sacrifice before the Lord. As for example Christ Jesus taught him 1 How to purifie his person by washing his body and his garments in clean water just like as he taught Moses afterwards Exod. 3. 5. Exod. 19. 10. or else by changing his soul garments for fair as Jacob being first taught did also teach his hous-hold to do when he went into Gods presence to worship Gen. 35. 2. 2 God instructed Adam how to put a difference between beasts for sacrifice how he should refuse the unclean and offer the clean just as he instructed Noah before he entred into the Ark Gen. 7. 2. It is absurd to think that God did blesse the first Sabbath with differing Ordinances from those in Moses or that God did instruct Adam to worship him in a differing way from that which he did after establish by Moses and the Prophets Doubtlesse therefore when God instructed Adam after what manner he must offer sacrifices of Attonement he also instructed him how to understand and how to open the plain meaning of all and how he should preach it to others and how to pray either by way of confession of his sinfulnesse or petition for some special grace or thanks-giving or singing of Psalms as he did after instruct and appoint by Moses and the Prophets 1 When God appointed sacrifices of Attonement he appointed to joyn preaching therewith sometimes at least and therefore he appointed the Levites to joyn preaching to their sacrifices for they are commanded to teach his judgements unto Jacob and his Law unto Israel Deut. 33. 10. Lev. 10. 11. Mal. 2. 6. 7. 2 When they offered Burnt-offerings Christ Jesus taught them to make Petition and Supplication to the Lord for his favour in Christ 1 Sam. 13. 12. Job 42. 8. Ezra 6 9 10. and doubtlesse Christ Jesus taught Adam to do so for this kind of sacrifice was Job 42. 8. chiefest and it was first in use even from the beginning of the world for Noah did offer his Burnt-offering Gen. 8. 20. and Christ Jesus did appoint it as the first and chief sacrifice in Moses Gen. 8. 20. Lev. 1. 2 3 When they offered Sin-offerings or Trespass-offerings they must lay both their hands with all their might upon the head of their sacrifice and confesse their sin to God over the head of their Sin-offering and their trespasses to God over the head of their Trespass-offering But why must they impose both their hands with all their might upon the head of these Sacrifices The Answer is because by this Imposition they were taught and instructed to rest and repose their souls by a strong faith upon the propitiatory Sacrifice of Christ for the full Attonement of all their sins and trespasses of which they made confession as I have opened the point more at large in the Meritorious price of mans See the meritorious price of mans Redemption on Lev. 4. Redemption on Lev. 4. And touching the point of Confession the Hebrew Doctors have a sentence that is worthy of due observation they say That without particular confession of their known sins no Attonement is made for them by their Sin-offerings or by their Trespass-offerings And this is just according to the rule in Prov. 28. 13. He that hides his Prov. 28. 13. sin shall not prosper but he that confesseth and forsaketh them shall find mercy and no question but Jesus Christ taught Adam thus to do when he offered his sin or his Trespass-offerings 4 When they offered Peace-offerings they imposed their hands on the head of their Peace-offerings And secondly then they made confession of their peace but especially they blessed God for their peace with God in breaking the devils Head-plot by the Seed of the Woman Lev. 3. With these and such like spiritual Ordinances God did blesse the first seventh day And these blessed Ordinances could not chuse but fill the souls of Adam and Eve with joy unspeakable and glorious causing them to break out into songs of praise as Zachary did Luke 1. 68. saying in effect as he did Blessed be the Lord God of Israel for be hath visited and redeemed his people and hath raised up a horn of salvation for us c. as he spake by the mouth of all his holy Prophets ever since the world began Luke 1. 69. In these words Luke 1 69 70. Act. 3 21. Zachary doth affirm these two things First That there have been holy Prophets ever since the world began and therefore Adam was a Prophet Secondly That all the Prophets even from the beginning of the world have spoken and rejoyced in this Horn of salvation therefore Adam did speak with joy of heart of this Horn of salvation and made many Psalms of praise for the Seed of the Woman that should break the Serpents head for his Redemption And doubtlesse God made these Ordinances to be a rich blessing to the souls of Adam and Eve for by them they were more fully instructed and confirmed in their blessed condition by the Promised Seed And God is pleased still to blesse his people all the world over by his plain and manifest Ordinances as the Conduit-pipes of his spiritual blessings in Christ Jesus Epb. 1.
to the Churches of Achaia Galatia Phrigia and Macedonia and doubtlesse as these parts of the world so many others did know that Christ Jesus had ordained the first day of the week for his publick worship in the place of the seventh day And truly John might well call it the Lords day in a double respect 1 In relation to the day of his Resurrection because in it he arose from the dead as the Lord and Conqueror of Satans Head-plot Rom. 14. 9. â— Because He as the Lord of his Church and as the Lord of the Sabbath did ordain this day to be the day of his Publick Worship in the place of the seventh day to the end of the world And in both these senses David might well say This is the day which the Lord hath made let us be glad and rejoyce in it Psal 118. 24. Psal 118. 24. The Builders the Scribes and the Pharisees put Christ to death as an out cast Malefactor But thiâ— stone which the Builders refused is become the head of the corner for by his Resurrection he is become the Lord and Conqueror of Satans Head-plot Now this is the day that the Lord hath made let us be glad and rejoyce in it Compare with this Psalm our Saviours Exposition in Mat. 21. 3 Why should not the title of the Lords day be as good an evidence that Christ was the Institutor of it in the place of the seventh day as the title of the Lords Supper is That Christ was the Institutor of it in the place of the Passeover A seventh Reason that doth perswade me that Christ himself Reason 7 hath ordained his Resurrection-day in the place of the seventh day is because God had determined beforehand as it appears by the Predictions of the Old Testament that he would in the dayes of the Gospel sanctifie some standing day for his publick worship in the place of the seventh day 1 It was Prophesied that in the dayes of Christ his people should come willingly at the time of assembling in holy beauty Psal 110. 3. I think none will deny these words to be uttered as a Psal 110. 3. plain Prophecie that the Christians of the New Testament must observe a certain day for the exercise of Gods publick worship in the place of the seventh day and of all their other Sabbaths 2 God calleth the worship of the New Testament by the name of the Sabbath Es 56. 2 4 6. implying thereby that we Christians shall not onely have a certain form of outward worship Es 56. 2. 4. 6. according to the second Commandement but also that we shall have a certain known day for the exercise of the said worship according to the fourth Commandement 3 It is Prophesied that Christians shall have more Sacrifices in their Sabbath than the Jews had under Moses Law Ezek. 46. 4 5. Ezek. 46. 4 5. compared with Numb 29. 9 10. This mystical speech doth imply First that Christians shall observe a certain form of publick worship And secondly that they shall observe a certain day for the exercise of that publick worship And truly it argues to me that God hath given over such men to a senselesse mind that though they are forced to grant that Christ hath ordained a certain form of publick worship yet do deny that Christ hath ordained a certain day for the exercise of that publick worship I cannot see how they can be separated without apparent hazard of barbarous confusion to Gods publick worship 4 It is Prophesied that the peoples shall be gathered together and the Kingdomes to serve the Lord Psal 102. 22. And that from month to month and from Sabbath to Sabbath all flesh shall come to worship before me saith the Lord Es 66. 23. Es 66. 23. These Scriptures do plainly teach us these two Doctrines 1 The utter abrogating of all Moses typical worship in the dayes of Christ because it is not possible for all Peoples and Nations to come to Jerusalem from month to month and from Sabbath to Sabbath to worship before the Lord there 2 These words imply that the Christians of the New Testament shall be very active in Gods worship and in the observing of some known publick day for the exercise thereof An eighth Reason that doth much perswade me that Christ hath ordained his Resurrection-day for the day of his publick worship Reason 8 in the place of the seventh day is taken from the Mystical number Eight for the day of Christs Resurrection in a continued reckoning of dayes is the Eighth day For he rested all the seventh day in his Grave and the next day being the Eighth day in order of dayes he arose as an absolute Conqueror and the Mystical number of Eight is a day of perfection in the Law and therefore a fit type of the perfection of Christ by his Resurrection on the Eighth day 1 No creature by the Levitical Law was allowable for sacrifice Reason 1 untill it was eight dayes old Lev. 22. 27. Exod. 22. 30. Lev. 22. 27. Exod. 22. 30. I cannot but wonder why the Lord did refuse it aâ— seven dayes old seeing the seventh day was the day of Gods perfect rest from all his works for then he rested in Christ that had made all perfect again after Adams fall by his Propitiatory Sacrifice of Attonement But when I consider again that his Propitiatory Sacrifice was not evident to be perfect untill he rose again from the dead as the Lord and alone Conqueror of Satans Head-plot on the first day of the week which day is also called the Eighth day by John Joh. 20. 26. Joh. 20. 26. I say by this consideration my wondring is staid and I do rather wonder at Gods wise Providence that would not accept any young beast as a perfect beast for Sacrifice untill the eighth day doubtlesse it was in relation to the manifestation of the perfection of Christ his Sacrifice by his Resurrection on the eighth day For though the number seven be a perfect number in some respects yet in other respects the number eight is a more perfect number The Youngling must continue under the Dam seven dayes during which space of time the Hebrew Doctors did call it Lacking Time because in that space it was not perfect for Sacrifice Although the Sabbath had passed over the head of it But on the eighth day it was accounted perfect and then and not till then it was accepted in Sacrifice Therefore in the case of Sacrifices of Attonement the number seven was not so perfect as the number eighth And what can this degree of perfection on the eighth day resemble fitter than the manifestation of the perfection of Christs propitiatory Sacrifice by his Resurrection on the eighth day And truly if he had not risen from death to life the next day after the seventh day his Sacrifice of Attonement by his death had been lost and vain 1 Cor. 15. 17. And answerable to the
businesse to doe after this which must be done before the time of Sunset for the Lord commanded Joshua to sanctifie the people against the morrow Vers 13 14. But Joshua could not sanctifie them at the Sun-set Evening for then the day of their cleannesse must begin by the order of the Leviticall Law they must therefore be washed from their defilements in the afternoon or else they could not begin the day of their cleannesse at their Sun-set Evening and in case they did not begin the new day of their cleannesse at Sun-set they might not come before the Lords Arke on the morrow to beg Attonement for Transgressors as I have opened the matter more at large in Chap. 4. Now Joshua could not have sanctified the people in a fit manner to come before the Lords Ark on the morrow if he had lain still upon the earth till the Even-tide at Sun-set for Joshua must have a large time to inform all the people by a Proclamation through all the Camp what was the cause of the Lords anger and what they must do by way of preparation before they could obtain the Lords favour The thing they must do by way of preparation was to sanctifie themselves from their Ceremonial defilements by washing their Bodies and their Cloaths according to the Ceremonial customs as they are set down in Exod. 19. 10. Gen. 35. â— and this must be done in the same Even-tide wherein the Lord spake to Joshua and to the Elders saying Vp and sanctifie the people and say sactifie your selves against to morrow Vers 13. Now then consider the time that must be taken up for this Proclamation throughout all the Camp and consider the time they must have for the washing of all their Bodies and their Cloaths before Sun-set and then it will necessarily force us to understand this Even-tide of the Noon-tide Evening and not of the Sun-set Evening Sixthly I prove That the full naturall Evening begins at Mid-day when the Afternoon begins because the Evening in Scripture is often put for the Afternoon as the morning is put for the Forenoon In the morning sow thy seed and in the Evening let not thy hand rest Eccles 11. 6. Solâ—mons meaning is that men should be as diligent in doing good at all times as the Husband-man is in seed-time he will not rest from sowing his seed neither Forenoon nor afternoon because he knows not which will prove best A wise and diligent Husband-man will go out to sow his seed in the afternoon Evening and not defer it till the Sun-set Evening therefore by Solomons account the Evening begins with the Afternoon at Mid-day 2. It is said Psal 90. 6. In the morning the grasse flourisheth and groweth up but in the evening it is cut down and withereth The Husbandman doth not use to go out to mow his grasse in the evening after Sun-set or if he sometimes do so yet it doth not wither in the evening after Sun-set But Husbandmen use to take the opportunity to mow their grasse in the afternoon and then it withereth therefore the Evening begins with the afternoon 3. It is said in 1 Sam. 17. 16. that Goliah drew near Morning and Evening forty days together But Souldiers doe not use to call for a Pitched Battle in the evening after Sun-set but either in the Forenoon or in the Afternoon Evening 4. It is said 1 King 17. 6. That the Ravens brought bread and flesh to Elijah morning and evening but the Ravens do not use to carry meat in the evening after Sun-set for then they use to flie to their Roost and so to continue there all night Therefore the Ravens carried meat to Elijah in the Afternoon Evening Seventhly Paul sent for the Jews in Rome to come to his lodging that he might testifie unto them the things of the Kingdome of God and that he might perswade them concerning Jesus and they came at the day appointed and then Paul preached unto them from morning till evening Act. 28. 23. But I think no deliberate man will say that Paul continued his Sermon to that mixed multitude from the morning light till the evening at Sun-set The hungry bellies and captious spirits of most of these Jewes would not indure it neither would Pauls wisdom nor his strength suffer him to offer it especially seeing the Jewes of this Synagogue had before-hand manifested to Paul their dislike of this Sect vers 22. These circumstances considered this phrase from morning till evening must be understood of a convenient portion of time for one Sermon It is like they came to Pauls lodging at the ordinary houre wherein they used to resort to their Synagogues about nine a clock in the morning and it is like also that Paul continued his Sermon to them till the Noon-tide evening a little more or lesse as in wisdom he thought it convenient all circumstances considered and in likelihood the Jews would not appoint to meet at Pauls lodging before the ordinary hour of morning prayer nor be contented to stay longer than Dinner-time when the Evening begins at Mid-day therefore it may be gathered by probable conjecture that the evening began at Mid-day in Rome as well as in Iudea The first Naturall Day is divided two several ways by Moses in Gen. 1. 5. 1 Into Day and Night by the Line of Longitude 2 Into Evening and Morning by the Line of Latitude The Hebrew word Gnereb in Gen. 1. 5. was well translated the Evening by our Ancestors because it is a connexture of so much Day and Night together as makes up an even and equal part of time to Boker the morning And secondly Because the Natural Evening is half Day and half Night therefore Moses doth eleven times over call it the two Evenings as it in noted in Chap. 2. Sect. 2. SECT 4. Bring a Description of the twofold Division of the first Naturall Day how and in what order every part of it was shaped named and framed together THe first Natural day in Gen. 1. 5 was twice divided by Moses just according to the Lines of Longitude and Latitude in the Globe and iâ— was shaped and framed together in this order Take a pâ—â—ce of paper and pourtray upon it the shape or image of a compasse Dial. Then first shadow out upon it the first darkness from the Nâ—rth point almost to the East point 2. Then shadow out a little peece of Twilight to fill it up to the East point as a sign that the light did thence break out of darknesse by degrees 3. Then shadow out a peece of light of six hours long for the ascending of the shining light from the East point to the South point 4. Then make a mark of distinction at the South point for the standing still of the light for a little while at Mid-day 5. Then shadow out another peece of light of six hours long for the declining of the light from the South point to the West point 6 Then write
9. 10. and with Lev. 13. 6. and see also Lev. 14. 9 17. and Num. 5. 2 3. and Numb 19. 2 7 11. Secondly Answerable thereunto the Ceremonial Law did ordain several degrees of purification from these several degrees of ceremonial uncleanness as you may find them noted also by Ainsworth in Lev. 5. 2. Lev. 14. 9 15. Lev. 15. 14. Num. 5. 7. Num. 19. 18. Gen. 35. 2. and in Exod. 19. Thirdly Not onely the manner how but also the time when they must cleanse themselves was ordained and appointed by the Ceremonial Law Some kind of defilements might be clensed in one day but the greatest degrees of their Ceremonial defilements required not only one but many dayes for their cleansing but all were commanded to begin their cleansing in the Evening in two degrees of time according to the two parts of the Evening for the natural Evening hath two equal parts as I have shewed in Chap. 2. and shall further shew it in the next Chapter In the first Evening which doth always begin at Mid-day they must baptize or wash themselves The Jews were cleansed from their ceremonial defilements 1. By washing in the afternoon And 2. By the Suns setting upon them after their baptizing In the second Evening which doth alwaies begin at Sun-set they did begin to date the day of their cleanness For by the setting of the Sun upon them after their washing two things were effected First Their cleanness by their former washing was confirmed or made perfect And secondly As soon as their cleanness was made perfect they began the day of their cleanness Object 1. Might not the unclean person baptize himself from his Ceremonial defilements in the latter evening after Sun-set as well as in the time of the first Evening before Sun-set Ans He might not because God had appointed the time of the two Evenings for two distinct degrees of their cleansing The first Evening from Mid-day to Sun-set was allotted to them for the washing or baptizing themselves from their ceremonial sins and this was onely as a preparation to the day of their cleanness And this I will labor to make evident several waies 1. Moses in Deut. 23. 11. doth command the unclean person to bath himself in water at the looking forth of the Evening So the Hebrew phrase is but it may be demanded what time is that that is meant by the looking forth of the Evening Answ I have shewed you in chap. 2. and in chap. 5. that the Evening doth first begin at the first declining of the Sun at Mid-day and that it looks forth towards his setting in the west from the very first declining of the Sun from Mid-day untill it depart from that Horizon and to this sense I have expounded the shadows of the Evening to look forth in Jer. 6 4. See Chap. 2. In like sort it is said of Isaack that he went out into the fields to meditate at the looking forth of the Evening Gen. 24. 63. In those daies they had no private upper Rooms to meditate in because they lived in Tents and therefore they used to sequester themselves by going out into the fields to meditate where they had Groves of Trees for shade and refreshing and thither the godly used to go to meditate or to study divine mysteries in the heat of the day at the first looking forth of the Evening See Ains in Psa 55. 18. In like sort they used to bathe or baptize themselves from their Ceremonial defilements at the looking forth of the Evening and then also the water was well warmed by the Sun and so made the more fit for bathing I grant also that it was lawfull for them to bathe themselves from their Ceremonial defilements all the time that the Sun looked forth by his shadowes towards the West till it was ready to depart out of that Horizon But this is to be marked that none were commanded to baptize themselves in any part of the morning onely the Priests were commanded to wash their hands and their feet every morning although they were clean before See Ains in Exod. 30. 19 20. neither were they commanded to baptize themselves after Sun-set for except they were baptized before Sun-set they could not begin the day of their cleannesse at Sun-set according to command 2 It is evident that the appointed season for baptizing themselves from all their Ceremonial defilements was in the time of the first Evening by the Example of Bathshebaes baptizing herself The Text saith it was in the Evening when David arose from his bed and walked upon the Roof of the Kings house then he saw a woman washing her self and the woman was very beautiful to look upon 2 Sam. 11 2. This Evening when David arose from his bed cannot be understood of the latter Sun-set Evening for then for want of Sun-light he could not have discerned her beauty from the Roof of his house but it must be understood of the afternoon Evening for in those hot Countries they used to sleep in the afternoon upon some Bed or Pallat as Ishbosheth did 2 Sam. 4. 5. from whence he arose and walked upon the flat Roof of his house and thence he beheld the beauty of Bathsheba as she was baptizing her self hence it may be gathered that the unclean persons did use to baptize themselves from their Ceremonial defilements in the afternoon Evening 3 It is also evident that they baptized themselves in the afternoon Evening from their Ceremonial defilements by a famous example in Josh 7. for when the Lords wrath was gone out against them in that the men of Ai slew about thirty six of Israel because that Achan had stoln the excommunicate thing then said the Lord to Joshua at the Even-tide Vp and sanctifie the people and say Sanctifie your selves against to morrow Josh 7. 6 13 14 15. and how else must they sanctifie themselves for the Lords presence at his Ark on the morrow but by washing themselves from their Ceremonial defilements for there were scarse any but they were defiled by one accident or other and none might come before the Lords Ark in their Ceremonial defilements upon pain of being cut off and before Joshua could make proclamation through the Camp for their purification and for their solemn meeting to seek the Lord for mercy on the morrow it would require a good space of time therefore this Evening cannot be understood of the Sun-set Evening but of the noon-tide Evening as I have explained the matter more at large in Chap. 2. 4 All Israel were warned when ever they came before the Lords presence in his Tabernacle to be cleansed from their Ceremonial defilements especially at their three solemn feasts but they were not tyed to the observation of their Ceremonial baptizing when they resorted to their Synagogues on their weekly Sabbath daies for in those places both the clean and the unclean might meet together in Gods worship as I have opened the matter in my
discourse of the Jews Synagogues Discipline But under pain of the Lords displeasure none might approach to the Lords Sanctuary without their legal purifications as it is manifest by the example of Gods displeasure against some of Ephraim Manasses when they came to the Passeover in the daies of Hezekiah without their purifications but as soon as Hezekiah perceived their error which doubtless the consciences of the visited persons made them to acknowledge he prayed to the Lord for them the Lord was intreated and healed the people 2 Chron. 30. 19 20. and for the better avoiding of this error afterwards it was observed as a custom among the Jews to go out of the Country up to Jerusalem before the Feast of Passeover to purifie themselves Joh. 7. 55. which purification was effected by two degrees of cleanness First By baptizing themselves in the first Evening And secondly By the Sun-setting upon them after their baptizing as I have formerly proved the matter for none might approach the Sanctuary until they could declare their purification to the Priests that were the Porters 2 Chron. 23. 19. as Paul did Act. 21. 26. And the Lord did so much approve of their Ceremonial purity both by their actual baptizing and by their abstinence from unclean meats and from all other things else that might defile them That for that very obedience he doth cal the whole Nation All Israel are called men of Holiness in regard of their ceremonial purity Men of holiness Exod. 22. 31. for all the Nation in general were very careful to maintain this kind of holiness And the Hebrew Doctors say that if any man of the common people did but say I am clean to keep the sin-water he was to be trusted for there is no man of Israel too vild for it See Ains in Num. 19. 9. that is to say no man of Israel was too vild for it if he were but Ceremonially clean and in this sense all Israel were holy namely to the purifying of their flesh for the Law is not of Faith Gal. 3. 12. a man might keep the Law to the purifying of his flesh though they wanted saving-Faith to apply the blood of Christ for the cleansing of their consciences from the guilt of sin And thus much touching the first degree of time in which they must perform the first degree of their Ceremonial cleannesse SECT 2. I Come now to speak of the second degree of time wherein their Ceremonial cleanness was perfected and that was as soon as the Sun was set upon them after their Ceremonial baptizing and from that time also they began to date the new day of their cleanness First I prove that God ordained the Sun-set Evening to be the time of perfecting the cleanness of the baptized person ere he None were compleaâ—ly purified by being baptized til the Sun was set upon them could begin the day of his cleanness by Deut. 23. 10 11. There Moses saith thus to all Israel If there be in thee a man that is not clean by reason of an accident in the night then he shall go out of the Camp and he shall bath himself in water at the looking forth of the Evening and what then was he now made clean as soon as ever he had bathed himself in water The answer is no hee must yet stay a while longer without the Camp till his Sun be set and then when the Sun is gon down he shall come into the Camp Hence it is evident that his Ceremoniall purity was not compleat until his Sun was set but then it was compleat and therefore he did then begin to date the day of his cleanness Hence also I gather that their Ceremonial baptizing might be done in any part of the afternoon provided it were done before Sun-set because the Sun did look forth towards the place of his going down by his shadow from Mid-day til it went out of that Horizon as I have formerly explained the matter But if any were defiled by any accident in the night after his Sun was set upon him he must remain in that uncleanness untill a new baptizing in the next afternoon and till a new Sun-set Evening Secondly It is evident that none were compleatly purified till Sun-set by Levit. 22. 5 6 7. Moses saith thus If any man whether Priest or Israelite be made unclean by touching a dead creeping thing or the like unclean thing Then in ver 6. he shall be unclean untill the Evening he shall not eat of the holy things But first He shall bath himself in water Aâ—d then Secondly saith ver 7. when the Sun is gon down he shall be clean By this Text it is also evident that he did not attain to a perfect ceremonial cleanness by baptizing himself in water untill the Sun was gon down upon him after his bathing But as soon as his Sun was set then he was compleatly purified and then also he began to date the day of his cleanness and then also he might eat of the holy things Thirdly The Hebrew Doctors do abundantly testifie that no baptized person did begin the day of his cleanness untill his Sun was set for this is their common and peculiar phrase They shall be unclean untill their Sun be set But the common phrase of the Ceremonial Law saith thus They shall be unclean untill the Evening The unclean saith Maymony may not eat of the Heave-Offering untill their Sun be set See Ains in Lev. 22. 9 10. And hence it is evident that they held the baptized persons to have some degree of uncleanness upon them untill their Sun was set And therefore Maymony saith thus He that is baptized is the second in uncleanness untill his Sun be set And he that is so baptized if his Sun bee not set may not eat or drink of the Trumah or holy offerings nor of any meat or drink that is holy See Ains in Lev. 11. 32. and in Lev. 7. 20 21. and in Numb 19. 19 20 21. This phrase in the Law He shall be unclean untill the Evening is eight times over repeated in Lev. 11. and fourteen times over in Lev. 15. and often elsewhere But the Hebrew Doctors do usually express it He shall be unclean till his Sun be set they accounted the term Sun-set and the term Evening to be all one time Hence then it follows that the date of their new day of cleanness did alwaies begin at the Sun-set Evening Fourthly It is evident that the Jews began the date of their new day of cleanness at the Sun-set Evening because the Sun-set The Jews morrow began at Sun-set in Ceremonial respects Evening is called Their morning 1 Sam. 30. 17. David and his men are said to pursue after the Amalekites From the twilight unto the Evening of Their Morrow that is to say from the Twilight in the Morning until their Morrow which began at the Sun-set Evening it was a custom that was proper and peculiar unto them
cleansed from the Mid-night before and that was taken as done on the day of Expiation And so they observed to feast on the Passeover but untill Mid-night These things I have produced the rather because of this passage in Mark 1. 35. which calls it the Morning and yet it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much of the Night yet remaining for as they reckoned up till Mid-night for the day that was past So they reckoned the morning to begin at Mid-night to the day following Were I to discusse the Question about the beginning and ending of our Christian Sabbath I should think this matter worth consideration to that purpose And something parallel to this are those Texts in Exod. 12. 22. None of you shall go out of the door of his house untill the morning yet verse 29. at Mid-night the Lord smote the First-born c. verse 33. And the Egyptians were urgent upon the people that they might send them out Deut. 16. 1. and God brought thee forth of Egypt by Night Now this Morning in Mar. 1. 35. in which Christ rose so very early and went out to pray was on the morrow after the Sabbath the day on which the Christian Sabbath was fixed ere long which may not be unobserved since so special a matter is mentioned of that day Thus farre out of Doctor Leightfoot which doth illustrate and strengthen that which I have said in sundry places about the beginning of the morning at mid-night Secondly I come now to speak of the second Part of the Passeover Evening which was for the use of their Religious Feasting from Sun-set to mid-night After my long digression to answer several Objections about the Iews customs I come now to speak of the second part of the Passeover Evening appointed for the time of their religious Feasting on their Passeovers and that was from Sun-set to Mid-night and this space of time was all the latter evening And this is evident 1 By the appointment of Moses 2 By the practise of our Saviour 1 Moses appointed all Israel to eat the flesh of the Paschal Lamb In that Night Exod. 12. 8 42. namely in that part of the night that belonged to the fourteenth day by Creation 2 It is evident that Christ did not sit down to eat the Passeover with his twelve Apostles until the latter evening was come for Christ himself was in the fore-noon or in the beginning of the after-noon at Bethany when he sent two of his Disciples to Ierusalem to prepare the Passeover and to present it to the Priests to be killed for them all between the two evenings Mar. 14. 3. 12. 13. then after it was sacrificed he bad them carry it to such a house and make it ready against his coming and in thus doing he did according to the Iews custom for their custom was that if thirteen or twenty did joyn together for one Passeover they did send one or two of their company to present it to the Priest and so to make it ready for the rest See Ains in Numb 9. 12. then at Sun-set they all met together and began the feast at the hour appointed This custom our Saviour observed for he came not in person to Ierusalem til the latter evening was come Mat. 26 20. Mar. 14. 17. and when he was come he did not sit down to eat until the appointed hour was come Luk. 22. 14. this hour in general was the latter evening at Sun-set but the particular hour of their feasting was not by the Hebrew Doctors Canons untill three Stars did appear after Sun-set See Ains in Lev. 22. 9. ◠It is evident that our Saviour did not begin to Feast on his Passeover untill the said evening was come and it is evident also that he finished all his religious exercises and solemnities within the space of this latter evening from sun-set till mid-night as I have opened the matter more in my answer to the sixteenth objection Object 17. How can you prove that the Passeover-Supper was celebrated in the night of the fourteenth day seeing you confesse that the fifteenth day began that night at Sun-set and the Hebrew Doctors affirm that the flesh of the Paschal Lamb was eaten in the fifteenth night how then can that night appertain both to the fourteenth and to the fifteenth day Ans It was the fifteenth night according to the date of the person purified as I have opened the matter in chap. 4. and otherwhere but in regard of the Feast it did still properly appertain to the fourteenth day As for example if a Iew were defiled on the Passeover day by any of the lighter sorts of uncleanesses what course must he take that he might not be deprived of the Passeover Feast the answer is he must bathe or baptise himself in Water at the looking forth of the evening that is to say in the after-noon And what then might hee then carry his Lamb to the Temple to be sacrificed No he might not yet go himself to the Temple because his clensing was not fully compleat but yet he might joyn with others and cause others to kill the Passeover for him because he was now in his first degree of cleansing and then as soon as the Sun was fully gone down upon him he was fully clean and then he began the date of his day of cleanenesse and then as soon as three Stars appeared after Sun-set he might sit down with the rest of that Society to eat the Passeover See Ains in Num. 9. 10. And thus the Sun-set evening was the fifteenth day to the Person purified and yet it was properly the fourteenth day still in respect of feasting on the Sacrifices and thus these two actions of Feasting and Purifying may wel bear the date of two severall days thus enter-woven together without any confusion or disorder 1. It was necessary that the Person purified should begin the date of his new day as soon as his Ceremonial cleanenesse was perfected by the setting of the Sun upon him after his Baptising as I have opened the matter in chap. 4. 2 It was also as necessary that the solemn act of feasting upon the flesh of their Sacrifices should bear the date of the same day with the said Sacrifices 1 Because the act of Feasting received no new degree of cleanenesse at Sun-set as the person purified did 2. Because the act of feasting in the latter evening after Sun-set had a necessary dependence upon the act of Sacrificing in the former evening for the act of feasting on the Holy flesh in the latter evening was but to help on the Spiritual application of that document that was typified and exhibited by the sacrifice in the former evening therefore seeing the act of feasting had such a necessary dependence upon the act of sacrificing I see no reason why this continued Sacramental Passeover should bear the date of two several proper Natural days I see no reason why the act of feasting should bear the date of