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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

created before the light was created And so likewise for this Reason Job doth teach us in what order we must place the four ends of the two Lines of Latitude and Longitude now called the foure Cardinall Points of the Compass by placing a man in this order to view the Globe 1 He calleth the North point the left hand 2 He calleth the South point the right hand 3 He calleth the East point before 4 He calleth the West point behind See Tremelius for this in Job 23. 89. So then He that desires to behold the Globe in a right order how the God of Nature did divide it and quarter it must place the North point of the Globe at his left hand the East before the South at his right hand and the West behind See Ains in Psal 89. 13. and in Numb 2. 3 29. 2 The holy Scriptures do often direct us to observe the foure ends of the two Lines of Latitude and Longitude 1 Because they divide the whole earth into four quarters 2 Because they divide the heavens into four quarters And in this respect the four quarters of the Earth are sometimes called the four wings or the four corners of the Earth Revel 7. 1. Numb 24. 17. Isa 11. 12. Ezek. 7. 2. Job 37. 3. and 38. 13. 2 The Heavens are divided into four quarters and in this respect the four Winds are said to come from the four quarters of Heaven Jer. 49. 36. Ezek. 37. 9. Dan. 7. 2. and 8. 2. Zach. 2. 6. Mat. 24. 31. And when the Lines of Latitude and Longitude are drawn upon a Compass Dyal or upon a Globe then they make the four winds in the four quarters of Heaven to lie thus and to be called thus North-East South-East South-west North-west And thus the Holy Scripture doth force us to observe the various use of these two Lines of Longitude and Latitude and therefore doubtless Job was not ignorant but spake as a man of knowledge when he said that God stretched out the North upon the Empty First He was not ignorant of the North point Nor secondly How far it stretched Nor thirdly of the time of the Globes emptiness 3 Ezekiel doth direct us to take notice of the North point as the first in order of the sour Cardinal points because he doth first begin the division of the Land of Canaan from the North quarter and so he ends it with the West quarter read Ezek. 47. from ver 15. to the end of the Chapter and in this order also the Lord was pleased to let Moses take a view of the land he stood in the Land of Gilead and from thence in the first place he viewed Dan which was the furthest Northward and Northally in Galilee which lay also Northward Secondly Then he viewed the land of Ephraim and half Manasseh which lay Eastward from him in the middle of the Land Thirdly Then he viewed the Land of Judah to the South And fourthly Then he viewed the Land of Jerico which lay in the West of Canaan See Ains in Deut. 34. 1 2 3. Secondly I will indeavor to prove that the Morning began with the first darkness and that the first darkness must be placed at the North point by another phrase of Job for Job doth tell us that when the winds have purged the Air and made it clear from clouds and vapours that then out of the North a golden light doth shew it self Job 37. 22. Our eie-sight may witness the truth of this point for in a clear Morning before Sun-rising we may often see a golden list of light stretching it self from the North point to the East and again after Sun-set we may often see a golden list of light stretching it self from the West point to the North point This Observation First Of the golden list from North to East may teach us that the root of the Morning comes from the North point where the Midnight begins by the Compass-Dyall And Secondly The golden list in the Evening after Sun-set from West to North may teach us that the Evening doth reach unto Mid-night or to the North point Thirdly I prove that the Natural Morning doth being at Mid-night because the morning of the fifteenth day of Nishan began at Mid-night I collect it thus Moses at the first passeover in Egypt gave a very strict charge to all the Israelites that no man should go out of the door of his house untill the Morning Exod. 12. 22. namely not untill the morning of the fifteenth day was come this was Moses express charge Hence I reason thus if any man of Israel had gone out of the door of his house before the morning of the fifteenth day was truely come contrary to this charge as those did that went out of the door of their houses to gather Manna on the Sabbath-day morning they would have been condemned as Transgressors for it as they were that gathered Manna on the Sabbath day morning Exod. 16. 27. 28. But all the people of Israel went out of the doors of their houses either at Mid-night or presently after as it appears by ver 33. and 39. and yet none of them were condemned as transgressors for it But on the contrary their exact obedience to all Moses commands is twice over testified in ver 28. and twice over again in ver 50. The Text saith they did all things as God commanded Moses and Aaron so did they Even as exactly as Noah did in making the Arke Gen. 6. 22. or as Moses did in making the Tabernacle Exod. 40. 16. for their obedience is alike set out by the same double expression Therefore seeing all the people were thus exact in their obedience to all Moses commands it follows that they did not go out of the doors of their houses untill the morning of the fifteenth day was come and yet they went out of the doors of their houses at Mid-night or presently after because they knew that the morning of the fifteenth day was begun at Mid-night Yea It is evident that Moses intended they should all go out of their doors in the Morning presently after Mid-night because he had foretold them that all the first-born of Egypt should be slain at Mid-night Exod. 11. 4 5. And secondly He had foretold them that the Egyptians would thrust them out of Egypt v. 1. and that the Nobles would come and bow down to Moses saying Go thou out and all the people at thy feet Exod. 11. 8. Yea Moses did prepare them for a sudden departing from their houses because he commanded to eat the Passeover with their loyns girded with their shooes on their feet and with their staves in their hands and to eat it in haste Exod. 12. 11. all these things do testifie that Moses intended they should go out of the doors of their houses as soon as ever the morning of the fifteenth day was come and he meant it was come as soon as Midnight was come Object 5. I

together in Arabia Es 13. 20. and in that respect the Midianites because they were inhabitants in some part of Arabia are called Arabians See Tremelius in Hab. 3. 7. in that respect Moses his Midianitish Wife is called an Aethiopian in Num. 12. 1. and because in that continent there lived divers other sorts of people in cohabitation therefore they are called Gnereb for there lived the Posterity of Saba and Havilah of Sab●ah Regmah and Sabteca and many others all which are called Gnereb or Arabians that is to say a connexed people by a neighbourly cohabitation See Ainsw in Gen. 10. 7. and in Gen. 37. 25. 11 The Raven also and all sorts of Crows are called Gnereb because all the kindes of them are oftentimes connexed together in flocks and also because some of their kindes are party-coloured I have seen sundry sorts of Crowes together in flocks and some of them were party-coloured namely white and black like Pyes and Pyes are a sort of Crowes See Ains in Lev. 11. 15. These severall instances doe plainly evidence that Gnereb must not be taken for a confused mixing or mingling of things together whereby the distinct species may be confounded as wine and water mixed together are but it must be taken for such a mixing as is no other but a connexion of distinct species This explanation of Gnereb doth lead us by the hand to the right understanding of Gnereb in Gen. 1. 5. namely that it signifies the connexion of the latter halfe of the Artificiall day with the first halfe of the Night this part of the Naturall day our Ancestors did most fitly call the Evening First because Our Ancestors held Gnereb the Evening to be at all times of the yeare an even and equal part of time to Boker the morning it was the even or equal part to Boker the morning And Secondly our Ancestors held the Evening to be a distinct and differing portion of time from the time called Night and indeed experience doth tell us that the Night is not alwayes an Even part of time to the Artificiall day that it is many times longer and many times shorter than the day but the Evening as it is taken from mid-day to midnight is alwayes an even or equal part of time to Boker the Morning Summer and Winter all the world over and therefore our Ancestors could not so fitly have called the whole night an Evening in relation to the Artificiall day as most would have them speak though upon better advice they wil now think otherwise Obj. 3. What need is there to make Gnereb comprehend such a large portion of time as is the connexion of the latter halfe of the Artificiall day to the first halfe of the Night will not that little peece of light which remains after Sun-set and which is connexed to the Night sufficiently serve to make up the true composition of Gnereb the Evening Answ Our dispute did arise at first about the first Darknesse whether Moses in Gen. 1. 5. did call it Gnereb the Evening or no I told you no because it was pure darknesse without any connexion of light at the beginning of it and Gnereb the Evening is often put by the Figure Synecdoche for that halfe of the Evening called the latter Evening which doth alwayes begin at Sun-set when God created the Light to shine out of Darknesse God called that Light when it had run the course of twelve hours Day and the first halfe of it with the first darknesse he did at last call it Boker the Morning namely after the whole time of the Naturall day had run its course and after the Darknesse was formed into a Night Hence it followes that the composition of Gnereb was formed first from the latter halfe of the Artificiall day and from the first halfe of the Night but that little peece of light that remaines after Sun-set is no part of the Artificiall day which is due to Gnereb but it is a true part of the Night and it is presently confounded with darknesse and it is therefore called Twilight and therefore it cannot fitly be called Gnereb 2 I answer That seeing Gnereb is halfe Day and halfe Gnereb the Evening is often by the Figure Synecdoche put for the Sun-set evening so it is also put by the Figure Metonymia for the West Night it often comes to passe that any one of these parts is called Gnereb the Evening by the Figure Synecdoche and both parts together is often called the two Evenings the first Evening takes its beginning at mid-day and the latter Evening begins at Sun-set which doth alwayes set due West when the dayes are in the Equinoctial and in that respect our English Translators doe put the West for Gnereb in Dan. 8. 5. but Tremelius doth there put Sun-set for Gnereb and the seventy in that place doe put the South-west Wind for Gnereb and that Wind is one of the foure Winds of Heaven into which the Kingdome of Alexander was divided after his death as Daniel prophesied Dan. 8. 8. And truly seeing the South-west Wind proceeds indifferently both from the South and from the West conjoyned it doth most fitly answer to the conjunction or connexion of Gnereb but it is evident that Gnereb is often put for the West by the Figure Metonymia 1 Chron. 7. 28. 1 Chron. 12. 15. 1 Chron. 26. 16. 18. 30. and often elsewhere and in this respect the Twilight is contained within that portion of time which is called Gnereb but yet the Twilight by it selfe is never called Gnereb but two other Hebrew words are used to express the time of Twilight as I noted afore 3 Gnereb is Figuratively put by Translators for the plaines of Moab neere Jericho Num. 33. 48 49 50. Numb 36. 13. Deut. 1. 1. Deut. 11. 30. because they lye West at the setting of the Sun where the latter Evening doth begin but the seventy in all the said places doe put the West for Gnereb because the situation of the plaines of Moab lay in the West part of Canaan at the going downe of the Sun from whence the latter evening doth begin but see more of this latter evening in chap. 4. in the answer to Obj. 2. 4 Gnereb the Evening is Figuratively put for the last times Gnereb the Evening is often put for the last dayes and for the last end of a thing Gen. 49. 27. because the time of Gnereb the Evening doth follow after the time called Boker the Morning See more in Chap. 3. in Ans to Obj. 1. 5 Gnereb is Figuratively put for the last dayes even for the dayes of the Gospel called in Zach. 14. 7. the Evening time In the Evening time it shall be light the allusion is most fit and proper to the first Evening which doth alwaies begin at Mid-day at the first declining of the Sun and then the Sun is in its greatest strength both for light and heat and then Christ Jesus appeared

parts of it Fifthly He hath also made the Natural Morning to be a twiparty Morning because it is a connexion of the first darknesse or of the latter half of the night with the first half of the Artificial day and in this respect it is often called Mornings in the plural number Psal 73. 14. Psal 101. 8. Job 7. 18. Lam. 3. 23. Is 33. 2. 15. The Reason why the first darknesse could not be called either Boker the Morning or Gnereb the Evening at first was because these names are names of the perfect shape and limits given unto these two parts of the Natural day and the first darknesse was a confused mis-shapen thing at first therefore it could not belong either unto the Morning or unto the Evening until it was first shaped and limited into a night for Boker the Morning is constituted of a part of the shaped Night as well as of a part of the shaped Artificial Day and the first darknesse could not be shaped into a Night until it had twelve houres darknesse succeeding the Artificial Day by means whereof the first half had a Twilight going before it and then as soon as it met with the first darknesse at the North point it First gave perfection of shape to the Night And Secondly It gave perfection of shape to the Evening And thirdly It gave perfection of shape to Boker the Morning And accordingly every part of this day had its name as soon as it had its perfect shape as for example when the shining light had finished its last period at the West point it was called Day in like sort when the darknesse had finished its last period at the North point it was called Night And then also the Evening and the Morning was the First Day Pharez and Zara were Twins and when they came to their Birth Zara thrust out his hand first thereupon the Midwise said this is first and she did mark it out for the first by a red thred yet notwithstanding Pharez did finish his Birth first and therupon he was first named Pharez and Zara was last named though he begun his Birth first Even so the time called Morning began its birth first but yet notwithstanding the time called Evening was first perfected in its shape and limits and thereupon it was first called Gnereb O the wonderfull variety of Gods wisdom in contriving and setting together all the parts and parcels of this first Natural Day CHAP. III. Proving that the time of the first Darkness was called Morning at last namely as soon as that Darkness was formed into a Night Moses doth tell us Gen. 1. 1 2. That in the beginning God created the Heaven and the Earth and that darkness was upon the face of the deep namely for the space of six hours before the light was created The Queston is Whether this first Darkness was called Morning or Evening The Answer shall be framed into three Heads or Sections I. I will prove that the Creation began in that part of time which at last was called Boker the Morning II. That the Morning begins in the dark Night III. That the Morning doth begin at Mid-night SECT I. Proving that the time of the first Darkness was called Boker the Morning at last FIrst It appears to me that the first Darkness was called Boker Boker the morning doth signifie early the Morning at last namely as soon as all the parts of the Natural Day were formed Because Boker the Morning doth signifie Early See Ains in Psal 5. 4. and in this sense the Morning is put for the first opportunity of time for any business as in seeking unto God early by prayer and in this sense David saith in Psa 5. 3. Jehovah in the morning or early I will direct my prayer unto thee and will look out or espie as he that keepeth watch and ward expecting what God will answer and the godly do often professe that they will look out early after God by the term Morning as in Psal 90. 14. and Psal 143. 8. and truly I conceive that the onely Reason why Buls and Cows And all the Herds of that kind are called Baker from whence Boker is derived is from their early seeking out for their meat from God sooner than other Cattle use to do for in the Evening or in the beginning of the Night they use to sit down and chew their Cud but in the early Night-morning they usually rise up and seek out for food before other sorts of Cattle Object 1. Boker the Morning is put for the beginning of the Artificiall Day because that is the fittest season to seek out or earth after things that be lost or after things that are to be sought after men do not usually seek after things in the dark but as soon as the morning light appears then they begin to look and search after lost things and hence the beginning of the Artificiall Day is called Boker the Morning Answ I see no Reason to restrain the signification of Boker to mans seeking by the sight of his eyes in the time of the Artificial Morning onely but considering that Boker the Morning is placed among the works of Gods Creation before man was created it may be considered as Gods first early time in ordering the Creation in the best manner for God may be said to seek early after the manner of men not for want of knowledge in particulars but to set out his Wisdom and Prudence and Fatherly care and the like in the first Creation as these Scriptures do testifie Exod. 14. 24. 27. Ezek. 34. 11 12 16. Psa 30. 6. Psa 90. 14. Isa 17. 14. Psal 119. 176. Zach. 12. 9. For by Wisdom the Lord founded the Earth and by Vnderstanding he established the Heavens Prov. 3. 19. and so by Wisdom and Understanding he formed all the parts of the First Day in such an exquisite Order that so it might be for an exemplary pattern to all the other Natural daies to the end of the world Secondly Early seeking may be done by advice counsel and meditation as well in the time of darknesse as in the morning light Thirdly When it pleased the Lord to uncreat Judah by his destroying Judgements namely by wars from the Enemy how did God order it to be done but by his early looking out and searching into things For thus saith the Lord I looked upon the Earth and loe it was without form and void and to the Heavens and they had no light Jer. 4. 23. for by their wicked confused Government they had provoked the Lord by wars to turn all their Commonwealth into a Chaos again This form of speech by contraries declares that God by his wise Providence did search out in the time of the first darkness how to adorn the earth with light and how to order all the parts of the first day in the best manner and in this respect Gods early Providence is often set out by the term Morning both

Synagogues for there the clean and the unclean might meet together every Sabbath or seventh Day as I have observed in Chap. 4. but in case they had been defiled by any accident whatsoever at Sun-set they could not have eaten of their festival Sabbath-supper for all Israel were admonished to be clean at every solemn Feast saith Maymony Obj. 11. Why doth John call the first day of the Feast of unleavened Bread a high Sabbath Joh. 19. 31. Ans All the seven solemn Festival Sabbaths in Levit. 23. 7. are called High Feasts by the Geneva in Eze. 45. 17. But secondly this first day of the Feast of unleavened Bread was the very first of all those seven Sabbaths it was the day in which the Lord brought them out of Aegypt with a high hand and therefore the Lord did in a special manner charge them to remember this day for ever Exod. 13. 3. this Day and the weekly Sabbath have the word remember prefixed before them more than any other Sabbaths and in this regard the Hebrew Doctors in Deuteroproton and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do call Pascha day a great Sabbath but they do not give this high title to the proper Passeover day for that was no Sabbath it was but half Holy-day and therefore Moses doth not reckon it into the number of the Festival Sabbaths in Gen. 23. but they mean it of the first day of the Feast of unleavened Bread this day they called a great Sabbath and Pascha Day because in it they did festivally eat the remainder of their Peace-offerings which they had offered with the Lamb-Passeover on the fourteenth day But though they held this day to be a great Festival Sabbath and shewed great reverence to it now in their request to Pilate because it was their preparation time to their Festival Supper yet in the morning they held it lawful to judge Causes of Life and Death as we may see they did in our Saviours case and after Sun-set they held it lawful not only to bury but also to imbalm the Dead as the godly persons did to our Saviour See Ains in Lev. 23. 56. but they did not hold any of this work lawful to be done on their weekly Sabbath Luk. 23. 56. Obj. 12. Why doth John use the term Sabbath twice over in John 19. 31. doth he speak but of one kinde or of two sorts of Sabbaths Ans John speaks but of one high Festival Sabbath only now it was their immediate preparation to their high Festival Sabbath-Supper and therefore having satisfied their malice on Christ they besought Pilate that their leggs might be broken and that they might be taken down for that Sabbath was a high Sabbath I grant also that the weekly Sabbath was now begun according to the date of the person purified but not the seventh Day it self for this high Festival Sabbath was now in its full force and in its solemn Feast Secondly The time of Christs Burial is noted by Luke to bee The time of Christs burial was at Star-light when the said Festival Sabbath did begin to lighten Luk. 23. 54 so doth Mr. Broughton and Mr. Weames read it and so doth the Syriac read it in this phrase the Evangelist Luke doth plainly Thalmudize his words run thus That day was the preparation and the Sabbath began to lighten two things are observable 1. Luke saith this day was the preparation namely to their festival Supper 2. He describes the exact time when Christ was inclosed in the heart of the earth it was when this High Sabbath began to lighten namely in the first place with the Evening Star and that was a perspicuous mark of the near time of their Festival Supper but they did not begin their Festival Supper till three Stars appeared as I have noted in chap. 4. and Luke doth relate to this custom of theirs in shewing that the time of Christs Burial was when the Sabbath began to lighten but I beleeve the chief Priests did deferre the time of their feasting now somewhat longer than at other times because they had some businesse to do with Pilate before they could intend their Festival Supper for they went to Pilate to intreat him that the Sepulchre might be made sure until the third day because this Deceiver said that he would rise again the third day Mat. 27. 62 63. This request of their 's no doubt did occasion their delay to begin their High Sabbath Supper till more than three Stars appeared in the Skie this night Obj. 12. You say the Priests went to Pilate to intreat him to make sure the Sepulchre before they kept their Festival Supper but it is out of doubt I think that they did not go to Pilate till the next morning for Matthew calls the time of their going to Pilate the next day that followed their preparation Mat. 27. 62. Ans Ignorance of the Iewish Customs makes many misconstructions the next day began at Sun-set as I have sufficiently explained the matter in Chap. 4. Sect. 2. and this day followed their Preparation to their Festival Supper for their preparation in the after-noon was either by washing away of some light defilements or else it was their preparation of holy flesh by offering sacrifices c. But Matthews meaning lyes fair and round thus The next day after their preparation which began at the Sun-set evening they assembled unto Pilate to make the fore-said request Hence note that they did not go to Pilate to make this request till the next day namely not till after Sun-set and then also they had commission to make him sure by appointing such a Watch and all this they did after it was Star-light Their Satanical policy would not suffer them to stay so long as until the next morning for then Pilate would have said to them Why did you neglect to set a Watch about his Sepulcre over night as soon as he was buried for if his Disciples had had any minde to steale him away they would have done it in the first part of the night and doubtlesse when the Souldiers came to the chief Priests to tell them what had happened the chief Priests would have said that his Disciples stole him away before they began their watch but the chief Priests could not plead that excuse because they went presently to the sepulchre and made it sure sealing the stone and setting a watch Matth. 27. 66. Hence it follows that they went to Pilate in the beginning of their next Ceremonial day namely presently after Sun-set before they began their Festival Supper 2 Pilates answer to their request implies that they came over-night for Pilate saith You have a Watch go make it sure as you know Hence it follows that they came to Pilate when Watches were wont to be set but if they had not come to him til the next morning then in reason he would have said Get Warders and make it sure Hence it follows that the next day in which