The Doctrine of the Sabbath, Thesis 19 – Thesis 52
Thesis 19.
To affirme that the Sabbath day onelyonly comprehends the Day-light, because the fi…st Day in Gen. 1 began with morning light: is not only a bad consequence (supposing the ground of it to be true) but the ground and foundation of it is as certainly false, as to say that Darknesse is Light; for its evident that the first day in Genesis began with that darknesse which God calls Night, Psal. 4.5. and to affirme that the first Day in Genesis 1. begins with morning Light, is as grossely false, as it is apparently true that within six Daies the Lord made Heaven and Earth, Ex. 20 11. for before the creating of that Light which God calls Day, the Heavens and with them the Angels, and the Earth or fi…st matter called the Deepe, which was overspread with Darknesse, were created: either therefore the Lord did not create the World in six Dayes, or tis untrue that the first day in Genesis began with morning Light: and I wonder upon what grounds this notion should enter into any mans head: for though God calls the light Day and the darkenesse Night, (as we shall doe when speake of the artificiall Day) yet withall he called the Evening of the morning the first day; and what was this Evening and Morning? Surely its all that space of time wherein the Lord did his first dayes work; now its evident that part of the first Daies work was before God created the light: and what though evening be oftentimes taken for the latter part of the Daylight? yet its too well known to those who have waded the deepe in this controversy, that it is oftentimes taken not only for the bound between light and Darkenesse, 1. e. the end of light and beginning of darknesse, Ios. 10.26, 27. Psal. 104.23. but also for the whole time of darknesse, as tis here in this first of Genesis, and as we shall prove in due place; and therefore to affirm that the Hebrew word used by Moses for evening, not to be naturally applyable to the Night, because it signifies a mixture of light and darknesse in the Notion of it, is a grosse mistake; for the Hebrew word Gnereb, doth not signifie a mixture of light and darknesse, but onelyonly a mixture, because it is the beginning of darkenesse wherein all things seeme to be mixed and compounded together, and cannot be clearly and distinctly discerned in their kinds and colours, if Buxtorfius may be believed; as is also evident, Is. 29.15. and to affirm that the Day is before the Night; even in this first of Genesis, because Mose… sometimes sets the Day before the Night; it may seeme … an Argument as to say that the Evening is before the Morning, because Moses here sets the Evening before the Morning; but this will not seeme rationall to them who make the Evening to comprehend the latter part of the Day-light, and the Morning the first part of it: Lastly, to make the Light to begin the day, because the time of light is a certaine principle of compu…ation (the space of darknesse before that light was created being unknown) is all one, as if one should affirme that the time of Day-light was not the beginning of the Day, because the space of that is also as much unknown. For if we know that darknes was before light, though we may not know how long it continued, yet we do know certainly that the first Day began with darknesse, and that this darknesse and light made up the space of 24 houres, or of a naturall day (as in al other daies works of creation) and which is sufficient to break down this principle, viz. that the first Day in Genesis began with Morning Light.
Thesis 20.
Some say the Sabbath is significative of Heaven, and therefore it onelyonly comprehends the day light which is fit to signifie the lightsome Day of Heaven, which darknesse is not: but why may not Night-time signifie Heaven as well as Day-time? for Heaven is a place of rest, and the night is the fittest time for rest, after our weary labours in the day. Who teacheth men thus to allegorize? how easily a thing is it thus to abuse all the Scripture? and yet suppose it should signifie Heaven, yet why may not the Sabbath continue the space of a naturall as well as of an artificiall Day, considering that the naturall Day of the World or of both Hemispheres consists onelyonly of light, which these men say is significative of Heaven?
Thesis 21.
We may and do sanctifie time by sleeping on the Sabbath night, as well as by shewing workes of mercy, and doing workes of necessity upon the Sabbath Day, or as we may do by eating and drinking; for to take moderate sleepe is a worke not only of necessity but also of mercy to our selves; and therefore to abolish the Sabbath Night from being any part of the Sabbath, because we cannot (as some think) sanctifie time by sleeping no more then by working, is very unsound.
Thesis 22.
Moses indeed tells the people, Ex. 16.23. that to morrow is the Lords Sabbath, but he doth not say that the day time onelyonly was the only time of the Sabbath, or that the Day light begins and ends the Sabbath; but he mentions that time, because on that Daylight of the seventh Day they were apt and inclined to go out (as in other daies,) to gather manna, and so to breake the Sabbath; and it is as if we should say to one who was ready to ride out on the Sabbath morning about wordly occasions, Do not stir out, for to morrow is the Sabbath; that so we may hereby prevent the breach of the Sabbath in that thing, especially at that time wherein one is most inclined so to do.
Thesis 23.
To imagine that the Sabbath must be contained within the bounds of Daylight, because Christ Iesus arose at breake of day, Mat. 28.1. is of no more force then as if one should conclude the containment of it within the bounds of some darknesse, and twylight; for its evident that he arose about that time.
Thesis, 24.
There is no more necessity of sanctifying a day and a halfe by beginning the day at Evening, then by beginning it at Morning light (for thus some argue) for what is said of the Evening of both Hemisphers, that the second Evening would begin 12 houres after the first, if the Sabbath was sanctified to begin at the Evening of both Hemispheres, and so there would be a day and halfe sanctified; the like (I say) may be averred of the morning, supposing that both Hemispheres should begin their Sabbath at the Morning of both Hemispheres; but we know, that the Sabbath Day is sanctified to begin and end according to the setting and rising Sun in each Hemisphere and Longitude of places respectively.
Thesis 25.
If Evening, Morning, light and night, made up every day the Creation, why shall we think but that the Sabbath day also consisted of the same parts? and if the whole world was made in six Daies, and these Daies be only such as consist of Day-light, when then was the third Heaven and Chaos made which did exist before light? those Fathers and Schoolemen who set such narrow bounds to the Day, had need consider of it, least their answer be like his who hearing a simple Preacher desiring the continuance of the life of the King so long as Sun and Moone endured? and being askt, if that should be so when should his son raigne? he replyed, it may be the Preacher thought that he might rule by Candle-light.
Thesis 26.
Suppose therefore that there was no publick worship in the Temple (as one objecteth) among the Iewes in the Night-time, yet it will not follow from hence that the Sabbath was to continue no longer then Day-light; for the Sabbath might be sanctified privately in the Night, as well as more publickly in the Day; and thus the Iewes were wont to sanctifie their Sabbaths. and so should we, Is. 30.29. Psal. 63.7. Psal. 92.2.3.
Thesis 27.
Tis true that its very good to prepare for, and end the Sabbath with holy affections; yet if a seventh part of weekly time be due to God, as six parts of it are due to us, thorow the goodnesse of God; then let God be glorified as God, and the whole day allowed him as his Day; let Caesar have his due, and God his.
Thesis 28.
Others allow the Lord his whole time, but they thinke that he hath fixed the beginning of it at the gates of midnight,Opin. 3. which Midnight they call morning or Morning Midnight, or midnight Morning, and therefore they imagine out of Gen. 1. that the Morning was halfe Night wherein time began, and halfe, Day; six houres Night from midnight to six, and six houres day from six to midday: and by the same proportion, the Evening to begin at midday, and so to continue six houres Day from 12 to six, and six houres Night from six to midnight, and therefore they say that God is said to stretch the North uppon the empty, Iob. 26.7. because first beginning of the notion of time began from the North point, when darknesse was first upon the face of the deepe, and from this North point in the Revolution of the Heavens we do account it midnight, as being opposite to the South which in the course of the Sun is at midday: and therefore also (they say) that Evening is never taken in all the Scripture for the whole Night: but as Evening begins at Midday so Morning begins at Midnight.
Thesis 29.
But if the first day and consequently the Sabbath day should begin at midnight, it were meet to give a demonstration that this first darknesse should continue just six houres, or halfe the time of such a night when the Sun is in the AEquinoctiall; but although it be certaine that the first time began in darknesse, yet its wholly uncertaine whether this darknesse continued but six houres. Zanchius and many others have very good cards to shew that this first darknesse continued a compleat night of 12 houres; others on the other hand make it far lesse; certaine it is, it continued some considerable space of time, in that it hath the name of Night put upon it; but that it should be just six houres, neither can mans reason demonstrate it, nor hath God in any Scripture revealed it, but it is a meere uncertainty, and therefore an ill foundation for setling the beginnning of the Sabbath upon.
Thesis 30.
Some would prove the Sabbath to begin at Midnight because Christ arose at Midnight, and he arose at Midnight because Sampson a Type of Christ carried away the gates of Gaza at midnight, Iudg. 16, 3. but such allegoricall reasonings were fit tooles for blind Monkes in former times to delude the simple people with; I suppose men are wiser now then to be fed with wind and chaffe, and to build their faith upon cozening allegories of humane wit, by which as the blind Monkes of old did feede the people, so the Familists now deceive the world: both which are the fruits of Gods heavy curse upon their hearts, who because they did not love the truth to seed upon it, are therefore fed with vanity of mind.
Thesis 31.
Tis true Paul Preached till midnight, Acts 20.7. but doth it hence follow that the Sabbath was to end at midnight? no verily, for the beginning and end of the Sabbath is not measured by mans Preaching a longer or a shorter time; Paul might have continued Preaching longer then the Sabbath or midnight, the case being extraordinary in respect of his departure the next day never to see their faces more. And he might have continued a shorter time then the Sabbath continued, as our Saviour himselfe did before Sun-set, Mark 1.22.32. for the bounds of of continuance of the Sabbath are not set according to the beginning and end of any mans Preaching, which is so exceeding uncertaine: Pauls long Sermon was not continued and ended at Midnight purposely, and because so long the Sabbath continued; but occasionally, in regard of his finall departure from them the next day; and hence in respect of this extraordinary cause he continued so long at it, which in ordinary course had bin very unseasonable.
Thesis 32.
It is not said in the first of Genesis that the Morning and the Evening were the first day, as if the day should begin at Morning Midnight: but the Evening and the Morning were the first Day; and therefore its strange that any should derive the beginning of the Sabbath from Morning Midnight out of this Text: The Graecians because they begin the day at the Evening of Sunset. did therefore orderly call their naturall day *2 Cor. 11.25.foreign and is it probable that Moses would speake disorderly, & ordine retrogrado here? and not rather according to the interpretation of Daniel, who calls 2300 daies by name of Ghne…eb Boker, which signifies Evenings Mornings, because the Evening, not the morning, much lesse Midnight-Morning is to begin the day, Dan. 14.26.
Thesis 33.
It is true that sometimes those things which are first in order of t…me, are spoken of last in order of story; and therefore its no solid Argument to prove that the Evening is before the Morning, meerly because the Evening is set downe first before the Morning, unlesse it can be proved that the story sets down such things (and so this in particular) orderly; which I supp…se is evident. 1 Because the first darknesse is called Night, and also comprehends the whole Time of night, as light comhends the whole Time of the Day, Gen. 1.4, 5. Now I doe not find in all the Scripture, nor is any man I thinkable to shew that the whole Night is taken for the Morning, and therefore the first darknesse could not possibly begin at the Morning or Midnight Morning, 2. Because the Scope of Moses in this Chapter is to set down not onelyonly the work of Creation, but the exact order of it, and consequently of the order of Time, which was consecrated with the World; first the beginning of it, then the succession and vicissitude of it, first in the dark night, then in the light day, and (which is all one) first in the Evening, then in the Morning, 3. Because the Evening may be the end of the Artificiall day; but I know no proofe from any instance in Scripture to make it the end of the Naturall day, of which Moses here speakes; and therefore as Evening cannot end the day, so Midnight Morning cannot be…in it.
Thesis 34.
To affirme that the Evening is never taken in Scripture for the whole Night, and that therefore by the Evening we are to understand six houres Day, and six houres Night, as the consequence is most weake, so the assertion is most false, as may appear to any who seriously ponders these and such like Scriptures, Hab. 1.8. Ps. 92.2. Iob. 7.4. Deut. 28.66, 67. Zach 14.7. Isa. 21.12.
Thesis 35.
Nor can it be proved that the Evening begins at mid-day, which is their principall Argument to prove that the Morning begins at midnight.
Thesis 36.
For though it be said, Ex. 29.38, 39. Ex. 12.6. That the Lambe was to be slaine betweene the two Evenings (as tis in the Hebrew) yet neither these, or any such Scriptures are able to prove that one of those Evenings must necessarily begin at mid-day; but onelyonly this that some part of the afternoone when the Sun was in his declining, was one of these Evenings; and some of the Iewish Rabbins, begin it at noone, yet it is without warrant from Scripture, and they are overwhelmed with crosse Testimonies from most of their fellowes, who begin it some about one, some about two of the Clock in the afternoone, and Iosephus (who knew best his Countreymens manners) and who is one of most credit in his writings, tells us that they began their first Evening about three of the Clock in the afternoone.
Thesis 37.
We read indeed of the shadowes of the Evening, Ier. 6.4. but it doth not hence follow that the Evening begins at mid-day, but rather some time after it, the shadowes of the Evening being the shadowes of the day declining, which therefore grow long; but mid-day is no time of declining shadowes.
Thesis 38.
Although the Evening may be called by humane custome all that part of the day wherein we wish men good. Even from noone till Sun-set, yet its then called the Evening in respect of the Artificiall not Naturall day, of which Moses speakes when he divides the day into Morning and Evening, part of which afternoone is also called Evening by the Holy Ghost in Scripture; because it is either approaching or hastning toward the Evening of the naturall day, or contiguous to it: even as part of the dark Night is sometime called Morning, because it is either contiguous or not far from the Morning light, and men are then usually up, and preparing for it.
Thesis 39.
And as no Text can be produced to prove that the Evening begins at mid-day; so neither can any be alledged to prove the Morning to begin at mid-night. The Scripture (speaking properly) putting an expresse difference betweene Mid-night, Coc…-crowing, and Morning, Marke 13.35.
Thesis 40.
And therefore to Translate the words in Gen. 1: so was the Evening, so was the Morning the first day; and then and this glosse and interpretation, viz. That out of the premisses of Night and Day, so was the Evening mixed of them both; so was the morning also compounded of both, to wit of Night and Light: this I say is but words; here is no proofe for such an interpretation. Iunius Translation is best and most cleare, and rationall, viz. So was the Evening and the Morning of the first day: for as hath bin said the whole time of Night is never called by the name of Morning; let any man shew the leaft Tittle in any Scripture it, and I will yeeld to them in this cause.
Thesis 41.
To affirme that the division of the naturall day, Gen. 1. into Day and Night, was for civill use, and into Evening and Morning for Religious use, in respect of the Evening and Morning s…crifice along time after, is just such a device as his who would needs thinke that the first day of the we…ke was called foreign, because God foresaw and ordained the change of the Sabbath unto that first Day; for we know, God speak…s of t…hings as they were then in their nature when they did first exist, before Sacrifices were thought of; Adam called the names of things according to their natures and special use, and is it credible that before his fall where there was no use of Sacrifices, that he should know of Morning and Evening Sacrifi…es in which respect it was called Evening morning; and yet suppose it was in respect of Religious use that these names are given to each day, yet why must not the Evening begin the day rather then the Morning? it being as hath bin proved, fi…st in being as it is fi…st in naming.
Thesis 42.
'Tis true, the time before day, Marke 1.35. is called early Morning, and we read of the Morning watch before day light, Ex. 14.24, yet these places no way prove that which they are produced for, viz. That Morning begins at midnight: that Christ went to prayer at midnight, because he went to it in the early Morning, or that the Morning watch began at midnight; for we know it was some time after it; these places indeed shew thus much, That sometime before Day-light is sometime called Morning, which is readily acknowledged in the respects forementioned.
Thesis 43.
The Angels indeed were created together with the third Heaven, Gen. 1.1. in the beginning of Time; for being incorruptible (as the third Heaven is) they could not be afterward created out of the first matter, as all this visible and corruptible World was; therefore the Earth is said to be dark and void (i. e. of all Inhabitants and beautiful forms) in opposition to the third Heaven which was made with it, which was lightsome and full of Inhabitants, viz. the Angels; and if it was a Kingdom prepared from the foundation of the World, surely this Kingdom had a King then, and this King had his subjects; who could they then be but Angels? but to infer from hence that this Time of darknesse wherein the Angels were created, should be morning, and that therefore they are called by Iob the Morning stars, Iob. 38.6, 7. as some imagine, will follow no more then as if one should affirm that the King of Babel (called Lucifer) was certainly born in the Morning, because he also is called a Morning star, Isa. 14 13. for who sees not but that the speech is metaphoricall in both? glorious excellency above others being bestowed on them, as speciall brightnesse and lustre is given to the Morning star.
Thesis 44.
Belshazar is said to be slain in the night, Dan. 5.30. which the Prophet Isaiah has foretold should be in the Morning, Isa. 47.11. but will it follow hence that this Morning is the time of midnight? might it not be after midnight as well? for the Text is silent; and yet I do not think that the word Morning in Isay is meant of midnight nor any part of any night, but by a metaphor the apparent time of the beginning of his misery (the light of the Morning manifesting all things apparently) the Lord also alluding to the manner of humane Judicatures; who were wont to passe the sentence and inflict it in the Morning as the Scripture frequently holds forth.
Thesis 45.
Though also it be true that the Lord smote the Egyptians at midnight, and that the Israelites were prohibited from stirring out of doors till Morning, Exod. 12.22, 29, 30. and yet that they did stir up one another to depart before morning-light; yet it will not hence follow (as some would infer) that midnight was the beginning of their Morning: for then, 1. They might have risen at midnight just then when God was destroying the Egyptians first born, for that was part of the Morning by this account. 2. They are prohibited from stirring out of doors till Morning as of themselves: yet if God and Pharoah and Moses will force them out, there is no rule broken by stirring out in such a case before day light morning. 3, 'Tis more then probable that there was some good space after midnight before they stird out, which is said to be in the Morning watch; for the Deaths stroak was at midnight after which Pharoah and his councel must fit and consult, and conclude what to do, and send for Moses; after which there must be some time for Moses to acquaint the Israelites to make them fit and ready to depart their departure; therefore in the Morning was not at midnight which began this Morning, 4. Pharoah sends for Moses after midnight, yet this Time is called Night Psal. 30.31. and not Morning; and indeed properly it was not so, onelyonly called so by an improper speech.
Thesis 46.
When Iob saith that God stretcht out the North upon the empty, Iob 26.7. …tis not spoken of the empty Chaos, for Iob hath no occasion to speak thereof, nor is it his scope; but of the places near the North Pole which are void and empty of Inhabitants, none being able now to dwell in that frigid Zone.
Thesis 47.
If God hath set any time to begin the Sabbath, surely 'tis such a time as may be ordinarily and readily known, that so here (as well as in all other Ordinances) the Sabbath may be begun with prayer, and ended with praise: but if it should begin at midnight, what man of a thousand can readily tell the certain time when it begins, that so they may in a holy manner begin the Sabbath with God? all men have not the midnight Clocks and Bells to awaken them, nor can the crowing of Cocks herein give a certain sound; a poor Christian man had need be a good and watchful Mathematician that holds this opinion, or else I see not how he will know when midnight is come; and if he cannot, then its very considerable and to me unquestionable, that that cannot be the beginning of holy Time which cannot be begun in a holy manner: there was never any Ordinance of God but it was so ordered as that it might ordinarily be begun and ended with God; which makes me question that the beginning of it at Morning midnight cannot be of God.
Thesis 48.
Others there be who do not begin the Sabbath at Morning midnight,Opin. 4. but begin and end it at Morning light, at the rising of the Sun and the light of it: who indeed are assisted with better proofs and stronger arguments then any of the rest, and therefore need tryall, and we have need to know what weight they are of. As also to be accurately wary least the rule of love be broken towards such gracious and learned servants of God… considering how much they have to say in this point, in which case, much love, respect and indulgence hath been ever accounted necessary by men of moderate and sober minds.
Thesis 49.
The six working dayes being considered absolutely in themselves, in this respect it is no matter whether they begin at Eving or Morning, or Midnight, or Mid-day, nor is it in this respect a sin to begin and end the dayes according to the custome of the civil Nation where we live; but because these dayes are to be considered relatively in respect of the seventh Day, hence the week dayes are so to be begun, as that their relation to the seventh be not disturbed, so as that the bounds and limits of the Sabbath be not impared or transgressed: for there is no religious necessity to begin and end civill time with sacred: nor is it so uncomely as it may seem at first blush to give God and Caesar their due: civil accompts to the one, and sacred to the other; for when the Iews were subdued by the Romans, they might and did begin their reckonings of civill Time as the Romans did, and yet reserve the bounds of sacred Time wholly unto God. They did the like in England many years since, saith Mr. Fox, and that their civil dayes began in the Morning, and Religious dayes in the Evening; And when they did thus variously begin their days, there was no such undecent disproportion of Times as Reverend Mr. Cleaver imagines, in the like case, if holy Time should not begin with Morning which he pleads for.
Thesis 50.
The principall foundation of this Opinion, are the words of the four Evangelists, Mat. 28.1. Mark 1….1, 2. Luke 24.1. Iohn 20.1. Among all which that of Mat. 18.1. hath most weight, wherein 'tis said, In the end of the Sabbath as it began to dawn toward the first day of the week, &c. from whence it seems to follow that if the Sabbath Day did end at the dawning of the first day of the week, that then the dawning of the daylight of the first day, must be the beginning of the Sabbath Day, or of the Christian Sabbath.
Thesis 51.
The consideration of this Scripture hath caused some, very judicious, (viz. Beza, Iunius and others) who conceive the Sabbath to begin at even, to affirm upon very probable grounds, that there was among the Iews, at this time under their Roman bondage a double account, and reckoning of the dayes of the week. 1. Civill. 2. Sacred account. According to sacred account (they say) the Church of God began their Sabbath at Evening, not Morning, which they demonstrate from sundry pregnant Texts in the old and new Testament; but according to the civill account of the Romans who gave the precedency to the Morning before the Evening, they begun it therefore in the Morning, and according to this latter account they suppose the Evangelists to speak.
Thesis 52.
But if the severall Texts be duly examined, rightly compared and sincerely interpreted, there will not appear a necessity of such an account from this place, but rather that these Texts which are ordinarily produced to evince the beginning of the Sabbath at Morning, will bring in strong evidence to demonstrate its beginning rather on the Evening before.