Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	day_n	lord_n	work_n	3,459	5	5.8504	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56363	Holy time: or, The true limits of the Lords Day I. Proving, that the Lords Day doth begin with the natural morning, and that the morning of the natural day doth begin at mid-night; and so consequently that the Lords Day must both begin with the natural morning at mid-night, and end with the natural evening at mid-night. II. Proving, that the Jews beginning of the day at the sun-set evening was only in relation to the date of the person purified from his levitical uncleanness. III. That the Jews themselves did hold, that the natural day did continue after sun-set till mid-night. Part II. By William Pynchon Esq; Published by authority.	Pynchon, William, 1590-1662.	1654 (1654)	Wing P4308A; ESTC R27470	105,890	137

which it was offered Lev. 6. 26. as other Sacrifices were Lev. 7. 15 18. and yet the Priests could not eat the holy flesh of this publick Sin-offering till after Sun-set for the fas● of this day was not fully ended till after Sun-set and therefore also they might not begin to Cook that holy flesh untill the Fast was fully ended Hence it follows that the same day did still continue till after Sun-set yea untill it was Mid-night 2 The Priests had another work to do within the limits of this tenth day namely they must burn all the fats and peeces of all the publick Evening-sacrifices of this day which were many and some of their Evening-sacrifices were also offered neer unto Sun-set and therefore this work and duty of burning would require not only the more diligence but also the more time to finish this sweet savor upon the Lords Altar in its own proper day as I have noted the commanded season thereof more at large in Lev. 6. 9. 3 It appears that some of the works which appertained to the morning-sacrifice of this tenth day must begin at Mid-night and that some of the works which must be done about the Evening-sacrifice were such as could not be ended untill the Mid-night after For the first work that must be done on this day in preparation to the Morning-sacrifice was the taking away the ashes from the Altar and these ashes they must begin to take away at Mid-night as Maymony saith See Ains in Lev. 6. 10. And in an other place he saith they took away the ashes at Mid-night and ordered the wood c. and at the break of day they began to kill the daily Morning-sacrifice See Ains in Lev. 16. 4. In like sort they could not finish the burning of all the Evening-sacrifices of this day till Mid-night as I have shewed above from Lev. 6. 9. and yet over and above this full day from Mid-night to Mid-night they began their strict Fast and their strict Rest in the Evening of the ninth day which did increase the length of this day to be an extraordinary long Fasting-Sabbath Hence I conclude That the beginning of this day cannot be alleged as an exemplary pattern neither for the beginning of any other Fasting-day nor yet for the beginning of our Lords day as it is intended by those that allege it for the beginning and ending of the Jews weekly Sabbath from Even to Even CHAP. VII Answering their Opinion more particularly that hold the Lords day to begin at Evening And four Objections are Answered Object 1. IT is objected that our Lords day is come in the place of the Jewish Sabbath which began at Evening and for the proof of this they allege the Example of Nehemiah he is said to shut up the Gates of Jerusalem when it began to be dark before the Sabbath Neh. 13. 19. they expound the word Before and the word Dark in favour of their opinion thus 1. The word Before the Sabbath they say doth mean just before the face or present beginning of the Sabbath 2. The word Dark they say doth mean when it was full Twilight namely when the darknesse in the Skie was somewhat more than the light in the Skie for as long as the light in the Skie is more than darknesse they say the Sun is the cause of it and hence they conclude that the Sun cannot be said to be set till the darknesse in the Skie be more in quantity than the light in the Skie and this they make to be the punctual time of the Sun-set evening when the Jews Sabbath began namely when a Man could not see to read or a Woman to sew Ans This exposition of the beginning of the Sun-set evening and of the beginning of the Sabbath is a new-found devise I have already shewed the vanity of it in Chapter 4. in my answer to Obj. 2. That the Sun-set evening is truly come as soon as ever the Body of the Sun is gone out of fight and that Darknesse is then begun because the shining of the Sun is gone from off the face of the earth and Darknesse is said to begin at the going down of the Sun in Gen. 15. 17. and then the Jews began to set their Night-watches and then the purified person began the date of the day of his cleanenesse and therefore if the Sabbath it self did begin in the evening at all it began then namely according to the date of the day of the purified person which began as soon as ever the Body of the Sun was gone out of sight as I have shewed in chap. 4. and then if Nehemiah did not set a Watch at the Gates of Jerusalem till the darknesse in the Skie was more than the light in the Skie he did not that which was sufficient to preserve the Holy rest of the Holy Sabbath especially seeing they began to make some preparation to the observation of the Sabbath from the time of the Evening Sacrifice before as I have observed from the Hebrew Doctors But I perceive that such as hold the Sabbath it self to begin in Such as hold the Sabbath to begin ●t the Sun set evening can never prove that Christ lay three days in his Grave the evening are necessitated to seek out such odde expositions as this of the time of the Sun-set evening because else they see that they can never prove that Christ lay three days inclosed in the heart of the earth Mat. 12. 40. and they know that Christ rose from the Dead on the first day of the Week Joh. 20. 19. Hence it follows that he must be inclosed in the heart of the earth in the very self-same Friday in which he was Crucified for the first day of the Week in which he arose from the Dead is called the third Day after 1 Cor. 15. 4. and in these respects it is of necessary consequence to describe the precise time both of his Burial and also of his Resurrection or else a doubting Conscience cannot be rightly established in the truth of his three days lying in the Grave But such as hold the Sabbath to begin at the Sun-set evening can never prove it unlesse they can prove that Christ was inclosed in the heart of the earth some distinct time before Sun-set but Luke saith that the time of Christs Burial was when it began to be Star-light Luk. 23. 54. that is not possible to be done for Luke saith that the Sabbath began to lighten with Star-light when he was inclosed in his Grave Luk. 23. 54. Master Broughton Mr. Weames and the Syriac do render the Translation so and the Seventy use the same Greek word in Job 25. 5. for the light of the Moon and it may as well be used for the light of the Stars for they are called Stars of light Gen. 1. 14 16. Psal 148. 3. Let all the circumstances of time about the burial of Christ bee cast up and laid together and then it will put

upon a Sabbath then they began to kill it at half an hour after twelve a Clock and that was as soon as ever they could perceive the shadow of the evening to be stretched out or declined and the only reason why they began thus early upon the Sabbath evening was because they might have sufficient time to finish all the duties of the Sabbath and all their Passeovers before Sun-set for after Sun-set the blood of all Sacrifices became unlawful because God had expresly commanded all evening Sacrifices to be killed between the two Evenings and because they had much work to do on Passeover evenings especially when it fell on the Sabbath they must begin to kill the daily evening Sacrifice at the first declining of the Sun or else they could not kill all by Sun-set for in the time of Josiahs Passeover the Passeovers and Peace-offerings were so many that the Priests could not finish all till night 2 Chron. 35. 14. Obj. 1. You have often cited the Hebrew Doctors as if they did all agree in one That the Natural evening did begin at Mid-day but Mr. Thomas Shepheard in his third Part on the Sabbath Thesis 36. doth affirm that the Hebrew Doctors testimonies are of little worth because they do often contradict one another about the beginning of the evening for though some of them do say that the evening doth begin at Mid-day yet they are over-whelmed with crosse testimonies from the most of their Fellows who begin it some about one some about two a Clock in the afternoon and Josephus who is one of most credit in his Writings tels us That they began their first evening about three a Clock in the afternoon Ans I would Mr. Shepheard had cited the particular places where the Hebrew Doctors do crosse one another about the beginning of the Evening for then the particular places should have been examined by the help of such as are expert in their Writings I grant that some of them do speak of the beginning of the Evening at one hour and some at another and yet all this without any contradiction for in regard of severall duties that must be trans-acted at several hours in the evening they had just occasion to speak of the beginning of the evening at several hours in relation to the said several duties that must begin at several hours of the said evening as I noted it in chap. 2. in answer to Obj. 1. at seventhly and as I have noted it immediately afore from the Babylonian Thalmud But if it do appear true that Josephus doth precisely begin the evening at three a clock and not in relation to some special duty then I grant that such a testimony is worthy of due consideration but I beleeve that Josephus is some way or other mistaken for the Thalmud called Jerusalemie which was finished since Josephus See Ains in Advertisement at the end of Deut. wrote namely about the year of our Lord two hund●ed and thirty and the other Thalmud called Babelie which was fi●ished about the year five hundred do record the Canons and Constitutions of the Jews according to which the Iews do live at this day and no question but they knew Josephus his opinion as well as others that were more antient Doctors and yet these do affirm that the evening begins at mid-day And Moses the sonne of Maymon who lived in the year of our Lord one thousand two hundred hath set down in plainer Hebrew the Expositions Canons and Traditions of the said Thalmuds and of the more antient Hebrew Doctors omitting the fabulous Discourses of the Thalmuds and this Maymony is of such esteem among the Jewish Nation that of him it is said From Moses the Prophet to Moses the sonne of Maymon there was none like this Moses and from him also I have cited several testimonies that the evening begins at mid-day therefore seing these publick and general Recorders do testifie that the evening begins at mid-day how can they be over-whelmed with crosse testimonies as Mr. Shepheard doth unadvisedly affirm and I little question but Josephus is taken in a wrong sense by Master Shepheard and if the place had been cited it should have been examined and a more particular answer returned and take notice by the way that I do not find any other Objection in Mr. Shepheard that is of any moment but it is already fully answered here and there in this Treatise Object 2. Why do you make the whole time of the first Evening from Mid-day to Sun-set to be the time of killing all their Passeovers in Canaan seeing Moses makes the time of killing all their Passeovers in Aegypt to be about the time of Sun-set for Moses saith thus in Deut. 16. 6. Thou shalt sacrifice the Passeover in the evening about the going down of the Sunne in the season thou camest out of Aegypt Ans The time of killing all their Passeovers in Aegypt was commanded to be between the two evenings Exod. 12. 6. that is to say between the time of the fi●st Evening which began at mid-day and the beginning of the evening which began at Sun-set so that they might have killed all their Passeovers presently after Mid-day or they might have staid till neer Sun-set provided it were done before Sun-set but they could not kill all their Passeovers in Canaan at an instant at the time of Sun-set as they might have done in Egypt for 1. In Egypt every first-born of every family might kil the Paschal Lamb. 2 They might kill it in their own private house 3 They might sprinkle the blood of it upon their door-posts without going to the Altar But in Canaan they must have a longer space of time to do these works in for 1 The first-born of every family might not kill their Sacrifices in Canaan but in their place the Lord chose the Tribe of Levy See Ains in Exod. 19. 22. Num. 3. 12. 41 45. Exod. 24. 5. and the number of this Tribe I conceive were not so many as the first-born were in Egypt and therefore could not kill all in so short a time 2 The Levites had many more businesses to do about the Passeover in Canaan than in Egypt especially if the Passeover fell out upon a Sabbath for saith Maymony They kill not the Passeover but after the daily evening sacrifice after the burning of incense and after they have trimmed the Lamps and besides in Canaan they used to kill many Peace-offerings therewith all this would require more time than the first-born of every family needed in Egypt for the killing of the Paschal Lamb onely without these other services 3 They might not kill their Passeovers in Canaan in private houses as they did in Egypt but all their Passeovers must be brought to be sacrificed at the place the Lord should choose to place his brasen Altar at which at first was at Shilo and at last in Solomons Temple See Ains in Deut. 16. 5 6. with Exod. 12. 7. Deut.

of any other Sabbath day 2 This clause In the ninth day of the month in the Evening is thus read by the Greek Interpreters From the ninth of the month from the Evening and thus they vary the Preposition from In to From and their Translation agreeth fitly to the next clause from Even unto Even you shall Rest your Sabbath and by this reading we may see that the Seventy do make the latter Evening of the ninth day to be a true part of the ninth day though it were also the beginning of the tenth day according to the date of the person purified 3 Hence it is also evident that Moses did not hold the naturall beginning of the tenth day to begin at the Sun-set evening of the ninth day for then Moses words should have run thus From the tenth of the month from the Evening but Moses doth not say so but from the ninth of the month from the Evening either he must mean it to begin from the Sacrifice-Evening of the ninth day as Maymony expounds it or secondly from the latter Evening of the ninth day as a true part of the ninth day as the Seventy understand it or thirdly from the Ceremonial beginning of the ninth day which begins at the Sun-set Evening before the ninth day But then 4 If you will take this phrase from Even to Even to be from the Evening of the ninth day according to the date of the person purified then all the ninth day must be a fasting day as well as the tenth day for the Evening of the ninth day is the beginning of the ninth day according to the date of the person purified but if you desire to avoid this grosse absurdity then you must grant that the natural Evening of the ninth day did not begin but end the ninth day as the Seventy Interpreters do carry it 5 They that do place the natural Evening at the beginning of the ninth day and yet do allow the Sacrifice Evening to be placed at the end of the ninth day they do thereby place the natural morning of the ninth day between the two Evenings of the ninth day and so they do make the morning Sacrifice to be killed between the two Evenings but when men will not receive the truth in the love of it it is just with God to let them run into such absurd consequences as these 6 This fasting-day was longer than any other fasting-day for No fasting-day among the Jews was so long as the Fast on the day of Attonement was all other publick fasting dayes were left to the Elders of the Sanhedrim to be appointed whensoever they were in any distress which were proclamed to be observed in all the Synagogues of the Land as well as at the Temple But they did not injoyn them to begin those fasting dayes in the Evening before with such a strict abstinence as they did the day of Reconciliation for the Hebrew Doctors say That it was lawfull for them to eat in the night when the feast was on the morrow See Ains in Nu. 9. 10. By this testimony of Maymony it is evident that they began all their other solemn fasting-dayes in the morning and not in the evening before except the day of Reconciliation only therfore no other publick fasting-day was of such a length as this yeerly fasting-day was 7 Neither was any other Sabbath of such a length for strict Rest as this fasting-Sabbath was for they must begin the strict Rest of this day either in the Sacrifice Evening of the ninth day or at the beginning of the latter Evening of the ninth But they did not begin the strict Rest neither of their festival Sabbaths nor of the Sabbath or seventh day in the Evening before as they did this yeerly fasting-Sabbath For Maymony saith Such works as may be done on the Evening of a Feast-day they do not upon a Feast-day c. See Ain in 23. 7. By this testimony it is evident that they did not hold the Evening before their festival-Sabbaths to be as holy as the day it self 2 Maymony saith It is unlawful to do works in the Evening of the festival Sabbaths from the time of the Evening Sacrifice and forwards Even as on the Evenings of the Sabbaths and who so doth work in them shall never see a sign of a Bessing and he is to be rebuked and to be made to leave off by force though he is not for it to be scourged or excommunicated except in the Evening of the Passeover after Mid-day whoso doth work therein after Mid-day is to be scourged or excommunicated with the Niddui for the Evening of the fourteenth day of Nishan is not like the Evening of other festival dayes because in it are the Feast and the killing of Sacrifices See Ains in Lev. 23. 5. Two things are observable from this Record of Maymony 1 That the Jews did make some kind of preparation both to their festival-Sabbaths and to their Sabbath or seventh day from the time of the Evening Sacrifice and forwards 2 Hence it is evident that the Hebrew Doctors did not esteem any part of the Evening before their Sabbaths to be as holy as the day following because they did neither scourge nor excommunicate any man for working in the Evening before their Sabbaths as they did for working in the Passeover Evening and the reason is plain because they esteemed both the parts of the Passeover-Evening to be the very day of the Passeover it self but it seems they did not esteem the Evening before the Sabbath to be any true part of the Sabbath it self for doubtlesse if they had esteemed it as a true part of the Sabbath it self they would not onely have scourged and excommunicated such persons that did presume to work in the Evening before the Sabbath but also they would have stoned them to death if they had presumptuously broken the rest of the holy Sabbath Numb 15. 35. And as Maymony makes the Evening of the Passeover not like the Evening that went before their festival Sabbaths nor like the Evening that went before their weekly Sabbath So I may say of the Evening that went before the day of Attonement that it was more strict for holy rest than the Evening that went before any of the other Sabbaths From all the Premises I conclude that no day in all the yeer was commanded to be of such a length for strict Rest as this day was for the strict Rest of this day and the strict Fast of this day began in the Sacrifice Evening or else at the beginning of the latter Evening of the ninth day and it continued not onely till a little after the Sun-set Evening of the tenth day as Maymony saith But also it continued longer for some of the holy duties of the tenth day could not be finished till Mid-night after for 1 The Priests must eat their part of the publick Sin-offering Num. 29. 11. which must be eaten in the same day in