An answer to some cases of conscience respecting the country. By Solomon Stoddard, A.M. Pastor in Northampton.

An ANSWER TO SOME Cases of Conscience Respecting the COUNTRY.

By SOLOMON STODDARD, A. M. Pastor in Northampton.

Quest. I. WHEREIN doth the oppression of the Country principally consist?

Answ. THERE is an oppression of R••ers often spoken of in Scripture. But besides that, there is an oppression contrary to commutative Justice: this is committed principally in these three ways.

1. WHEN they make the advantage of the ignorance of others. Men that are otherwise, knowing Men, are ignorant of the worth of some Commodities; and Men take that opportunity to extort from them. Men that are ignorant of the worth of things, have a dependance on the Integrity of the Seller, who thereby hath an Advantage to gain more than is meet. Sometimes they get twice the value of it. Mens ignorance doth expose them to become a prey to greedy Men. The Seller knows that could sell it cheaper; but the Buyer is ignorant, and 〈…〉〈…〉. Sometimes Men sell that which is t••••••h at the 〈◊〉〈◊〉 of that which is commendable. The Apothecary sells his Drugs that have lost their vertue through age, to ignorant Men. It is an easy thing for crafty Men to abuse those that are ignorant. And in Coun|try Towns. Men sometimes give a shilling for that, which at the Mar|ket Town, might be had for six pence.

2. WHEN they make their advantage of the Necessities of particular Men: When there is a general Scarcity, the Market-price will inavoi|dably rise; but where there is no Market, particular persons may be in great necessity; there be few in that Town that can supply them. If they go to another Town to buy, the charge will be considerable; the Man is also in a strait because strangers will not trust him, and the Seller takes that advantage to oppress him; the Scripture takes notice of the oppressing the poor, Prov. 22.16. Prov. 14.31. It may be Lawyers may be guilty of taking excessive Fees.

3. WHEN they take the advantage on the good nature & ingenuity of other Men, by lying in Debt beyond the proper time of payment, Mul|titudes of people in the Country are not beforehand, they spend their Money before they have it; the extravagancy of their expences forces them to lie in Debt; the inevitable Providence of GOD casts some Men behind hand; in that case they should compound with their Creditors: but some through a profuse way of living, can't conveniently pay their Debts: Hereby the Creditor is reduced to straits, looses the improve|ment of his own Estate; and sometimes the Debt is lost; the Debtor dies, and there is no Estate; the Creditor dies, and the Children can never recover their Father's dues. GOD was very strict in requiring to pay the hireling his wages. Lev. 19.13.

Q. II. IS it lawfull for Men to set their Dwelling Houses at such a distance from the place of Publick Worship, that they and their Families cannot well attend it?

Answ. IT is lawfull to do it when a few make a beginning of a new Plantation under a prospect of obtaining the Ordinances in a little time. But it is quite Unwarrantable, where there is no such prospect.

WE read in Scripture of a Sabbath days journey: Acts 1.12. but that was a tradition, not an injunction. Some take it to be a Mile; some, two Miles, according to the different sort of Cubits. It is tho't that the Armies of Israel incamped in the Wilderness at that Distance from the Tabernacle, Num. 2.2. They are ordered to pitch over against the Tabernacle; we read it, far off about the Tabernacle. This is thought to be 2000 Cubits; because there was to be that distance be|tween the Tabernacle and the People, when they passed over Jordan, Josh. 3.4. But supposing this to be, it will not prove that two Mile

was a Sabbath days journey. For there is reason to think that when the Children of Israel encamped in the Wilderness, they took up the space of Twelve Miles square; so that some of them would be six Miles off from the Tabernacle.

Object. 1. THE Prophet, 2 Kings 8.1, 2. directed the woman of Shun•• to remove out of the Country, because of an approaching Famin••, and she sojourned in the land of the Philistines seven Years. And it is very probable, that thó the Israelites were cut off from worship|ping at the Temple, being commanded to sacrifice at Dan and Bethe•• yet they had places near, where the law was publickly read, and pub|lick Prayers made: yet she is directed to live else where.

Answ. THE Land of the Philistines joined to the Land of Israel, and she might have opportunity by going two or three Miles, to join with some of Israel in Worship; yea the north-east parts of the Land of the Philistines, was not very far from the Temple at Jerusalem, and she might have better opportunity for Worship, than in her own Land.

Obj. 2. IT seems the Woman of Shunem was wont to travel on the Sabbath to Mount Carmel, which was twelve Miles, 2 Kings 4.25.

Answ. IT doth not appear that it was ordinary for her to go thither on the Sabbath; thô possibly she might on some extraordinary occasions.

Q. III. IS not the depreciating the Bills of Publick Credit matter of Provocation?

Answ. IT must needs be; for great wrong is done to many Persons who have received them according to their denomination; and have been forced to put them off as if they were of less Value. Some Men are able to help themselves, by getting greater wages for their Work, and advancing the price of what they bring to the Market; but others have been great Sufferers by this practice; and if ever the Bills are called in; such as are in debt, either to the Publick, or to particular Persons, will be great loosers. It may be, some of them will be undone thereby. The temptation to the Merchants was to get the Money into their own hands, that thereby they might make Returns to England. They would give thirty shillings in Eills, for twenty 〈◊〉〈◊〉 Silver. And they may afford it, that have Sold, and do sell, their Goods at execessive Rates. They are under no necessity to do thus: for they have the command of the Market, and might buy the

produce of the Country at such prices, that they might make as profi|table Returns, as now they do.

Q. IV. Is it Lawfull to wear long Hair?

Answ. IT was the Custom in England to cut their Hair all off, in ••tion of King Henry the Eighth 〈…〉〈…〉 humour, as Dr. F••r 〈…〉〈…〉 off his Hair. This custom continued for about threescore years: 〈◊〉〈◊〉 by degrees. Men took a greater liberty; thô some Men placed Re|ligion in it: yet in length of time, they were not so scrupulous as for|merly. And some wore their Hair very long. And many of those that wear Periwigs, use such as are of a very great length. And the custom doth now prevail among Pious People. But it seems utterly Unlawful to wear their Hair long; It is a geat Burden and Cumber; it is Effi|minacy, and a vast Expence.

ONE Scripture that condemns it, 1 Cor. 11.14. Doth not even nature it self 〈◊〉〈◊〉 you, that if a man 〈◊〉〈◊〉 long hair, it is a shame to him? That which the light of Nature condemns, is a Moral Evil. The light of Nature is to be our Rule in ordinary cases. The reason why it is a shame 〈◊〉〈◊〉 wear long Hair is, because it is a Sin: the light of Nature doth condemn it; therefore it is sinfull.

THE principal Objection that is brought to evade the Authority of this Place, is. That by Nature, Custom is meant. So Dr. Hammond 〈…〉〈…〉 it: I judge he doth it, that he may strengthen himself in his 〈…〉〈…〉, that he may have the better pretence to expound it so, 〈◊〉〈◊〉 2.3. where it is said, We are by nature children of wrath, even as others. His Exposition there is contrary to the Rule of Faith; and in this Place, contrary to the Rule of Life. We sometimes say that Custom is a second nature: yet it is never so used in the Scripture: the Inter|pretation is without Precedent: and the Apostle being presently after t•• speak of Custom, useth another word: 1 Cor. 11.16. He saith, We have no such Custom. The Apostles Expression is very remarkable, He saith even Nature it self, as if he had foreseen that Men would put a false interpretation on his words. He doth not ••tent himself to say, Na|ture, but that they may not suppose he meant Custom. He saith, Even Nature it self U••dly he was guided therein by the Spirit of GOD. Besides, it was not true, that Custom taught them that it was a shame for a Man to wear long H•• for it was the Custom of the Greeks to wear

their Hair long: The Remans wore their Hair short; but the Greeks wore their Hair long. ••mer calls the Grecians Comati Acbivi. And when Alexander was in a rage with Cassander one of his Nobles; he took him by the Hair, and knocked his head against the wall. Moreover in the next verse, 1 Cor. 11.13. The Apostle to shew, that Nature teaches Wo|men to wear their Hair long; He saith, if a woman have long hair, it is a glory to her; for her hair is given her for a covering. GOD gave it to Women for a covering, but not to Men.

ANOTHER Scripture doth also condemn it, viz. Ezek. 44.20. Nei|ther shall they shave their heads, nor suffer their locks to grow long, they shall only poll their heads. Here are two Extreams forbid; Shaving the head, and suffering their locks to grow long. This must either signify some spiritual thing; but no Man can devise what; or some Gospel In|stitution; and if so, why is it not enjoyned unto Ministers in the New Testament, or else it is a Moral Law: and so it must be. One part of it, is surely Moral; They shall not shave their heads; therefore the other part is Moral also; They shall not suffer their locks to grow long.

THE Command of GOD requiring the Nazarites to nourish their Hair, is no vindication of long Hair; but a forcible reason against it; which will appear, if we consider two things.

1. SUCH Actions, as under their ordinary circumstances are Moral Evils; under extraordinary circumstances, be very good: So for Brothers and Sisters to joyn in Wedlock, as Adam's Children did: For the Brother, among the Jews, to Marry his Brother's Wife: So, for a Physician, to give an intoxicating Potion: to do that which ordinarily, is contrary to a Rule of Modesty. One Command, in many cases, must give way to another.

2. THE Nazarites were to deny themselves many comforts, to shew us that we should be mortified to the things of this World. Upon a Religious account, they were to abstain from Wine & Raisins, &c. and upon that account, they were to deny themselves of that neatness and comeliness in wearing their Hair, that was a duty in other Men.

IT was a part of the Calamity that came upon Nebuchadne••••ar, that his Hairs were grown like Eagles Feathers, and his Nailes like birds ••laws, Dan. 4.23.

[The following Letter, written by the same learned Author many years ago, may be here inserted.]

SIR,

IN compliance with your desire, I now send you my Thoughts con|cerning Periwigs. I cannot see sufficient Reason to condemn them Universally. GOD does allow Man, by Art to supply the defects of Nature. Hair artificially prepared may supply as fully & innocently, the want of Hair, as any other matter artificially prepared.

But yet I judge that there is abundance of Sin, in this Country, in wearing Perwigs. Particularly, in these two things;

First, When Men do wear them needlessly, in compliance with the Fashion. Their own Hair 〈◊〉〈◊〉 sufficient for all those Ends that GOD has given Hair for. One Man's Hair is comlier than another's. And so it is with their Faces, and Bodies. Some cut off their Own because of the Colour; it is Red or Grey; Some, because it is Streight; Some, be|cause it is Frizel'd; and some, only, because it is their Own.

Secondly, When those that may have just occasion to wear them, doe wear them in such a Ruffianly way, as it would be utterly unlaw|full to wear their own Hair in. Some of them are of an un••••asonable Length; and generally, they are extravagant as to their Bus••yness.

We have no certain way to pass a Judgment upon this Practice, but by comparing it with such general Moral Rules, as we are bound to Ob|serve. It renders it somewhat Suspicious, that the Practice did at first take it's rise from very Corrupt Men; and that it was long, before it did obtain among those that were godly. But if it disagree with Moral Rules; it is altogether to be Condemned.

The Practice seems, to me, to have these four Evils in it:

1. It is an Uncontentedness with that Provision that GOD has made for Men. GOD has generally given Men such Hair as is co••ly; and a sufficiency of it. And when it is so, Men have cause to be well satis|fyed. When GOD has given to Men such Hair as is sutable to answer the Ends of Hair; It seems to be a Despising of the Goodness of GOD, to cut it off, in compliance with a Vain Fashion. If GOD lay Affliction upon them; they may use lawfull Methods, to moderate the Affliction: But these Men, th•• GOD be Bountifull to them, are not Contented to be at His Finding.

2. It is Wastifullness. Abundance of Money is needlessly spent in maintaining this Practice. Some of the Men that use it, have need enough of the Money other ways; and lay themselves under Tempta|tion by this Extravagancy, either to oppress Men in their Dealings•• or

to be more Pinching in other Cases, than they ought to be. And those Men that have more plentiful Estates, have no Liberty to use them ac|cording to their own Pleasure. That Money that may be laid out to Advantage, should not be spent Unprofitably.

3. It is Pride: they do it to make a great S••••••; It is from an Affectation of Swaggering; it is an Affecting of Finery that there is no just occasion for. They count it Brave to be in the Fashion; crave the honour of being counted as Gallant as others. It is too much Flanting.

4. It is contrary to Gravity. There is a Masculine Gravity that should appear in the Countenances of Men, discovering a Solemnity of Spirit. But this Fractice is Light, and Effeminat. Tho it make a Shew; yet it takes much away from the Presence of Men. Such Curipsity dis|covers much Vanity in the Mind; and makes others to esteem the more lightly of them; and not to shew that Respect to them. This Practice makes them look, as if they were more dispos'd to Court a Maid; than to bear upon their Hearts the weighty Concernments of GOD's King|dom.

But I am fearful that the Stream runs so strong this way, that no Endeavours will work a Publick ••••••ormation; until GOD does give Men another Spirit; or lay them under other Dispensations. Yet it may not be without good Effect on some particular Persons, if a Testi|mony be born against the Practice; if not to Reduce any; yet to Pre|vent some that were in danger.

Thus Sir, I have endeavoured to give some Satisfaction to your Desires; which I hope you will take in good part, from your Servant.

N—H.

July, 29. 1701.

Q. V. WHAT Night doth belong to the Sabbath?

Answ. THE Night before the Sabbath-day. These two Considera|tions clear it.

1. THAT from the Beginning, the Sabbath began in the Evening. That Text, Lev. 23.32.— From evening to evening, ye shall celebrate your Sabbath, doth immediately respect the day of Expiation; but that is to be kept as a Sabbath; from evening, to evening. But this doth further evidence it, because the First Sabbath began in the evening. When the Evening and the Morning had made the Sixth Day: as soon as the Sixth day was past, the Sabbath began: and so it continued,

during the Time of the Old Testament. And if the Christian Sabbath began in the Morning, the seventh part of time is not kept.

2. THO' the Resurrection of CHRIST made a change of the day; yet there is no reason that the Time of the day when He rose, should make a change of the Time of the day wherein the Sabbath should begin.

(1.) BECAUSE the Scripture doth not assure us in what exact Time CHRIST rose: if GOD had appointed that we should begin the Sab|bath then, He would have given us light to know when that Time was: for the Scripture is a perfect Rule. But none of the Pen-men do design to tell us the Exact Time when CHRIST Rose.

(2.) IT is not the manner of Men, when Solemnities are kept in Memory of some great thing that hapned on such a day, to have a re|gard to the Time of the day; as in keeping Princes Birth-days. So among the Jews, they had no regard as to the Circumcising of their Children, to the Time of day when they were born. If a Child were born on the Sabb••th, an hour before Sun-set, it might be Circumcised the next Sahbath an hour after Sun-rise, when it was not compleatly seven days old.

(3.) WE have no reason to think that in the first Institution of the Sabbath, GOD had a respect to the very Moment of Time when He ceased from the Work of Creation. The Woman was the last Creature that was made on the Sixth day; but we have no ground to think that She was made the last hour of that day. The sixth day was a working day: but we have no reason to think, that GOD was creating all that day.

Q. AT what Time of the Evening doth the Sabbath begin?

Answ. JUST at Sun-set. There be some in this Country that be|gin the Sabbath in the dusk of the Evening, when the Darkness pre|vails over the Light. They ground their Opinion on that Scripture, Neh. 13.19. And it came to pass when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the gates should be shut, &c. But this place doth not prove their Opinion; For the word in the Origi|nal is, When the gates of Jerusalem begar to be shaded; which might be some considerable time before the Sabbath; Jerusalem being compassed with Mountains.

* 2.1

BUT it is very manifest that the Sabbath begins at Sun-set. The World being made in the time of the Equinoctial; the first time of Darkness, and the first time of Light, made the first Day † 2.2

AND when the Sun set on the sixth Day, there were six days com|pleat, and the Sabbath began. And it is determined by GOD, that then it is Even, when the Sun is set. Lev. 22.6. 7. The Seal which hath touched any such, shall be unclean until even, and shall not eat of the holy things, unless be wash his flesh with water; and when the Sun is down he shall be clean. The like is Deut. 23.11. When evening ••eth ex, he shill wash himself with water; and when the Sun is down, he shall come into the camp again. And it was counted both by the Jews & Heathens, that when the Sun was down, the Day was at an end. Judg. 14.18. The men of the city said thas to him on the seventh day before the Sun went down, What is sweeter than honey? Had the Sun been down, they had lost their wager. 2 Sa•• 3.3••. David s••are, saying, so do God to me, end more also, if I taste ••ead or ought else, till the Sa•• be down. Exod. 22.3.

Q. VI. IS not Unfaithfulness in Officers, and private Persons, a Provocation?

A. Undoubtedly it is. We may suppose that Magistrates and Mini|sters, were they informed, would bear a due Testimony against Drun|kenness, Sabbath-breaking, and other fins. But such things are seldom punished, for want of information. Many persons are bound by Church-Covenant to watch over others, and Officers are bound by ••ath, to inquire into Disorders, and give information. But many times there is a fame of such things, but seldom Complaint is made to Authority. Possibly, some Persons are obnoxious themselves, and are afraid that if they bring out others, that they shall be brought out.

BUT the great Reason of this is the want of a Spirit of Religion: Men are not concerned for the Honour of GOD, the preventing of Judgments, and the Recovery of their Brethren. They are asraid that others will be disgus••ed, that it will be a ••dation of ill-will and Contention. Officers don't consider the solemn Bonds that they are under, and the Account they must give to GOD of their Oaths. It may be, they Pray that Sin may be parged out of the Land; and that Religion may flourish; but they are notoriously negligent of doing what GOD and 〈1 line〉〈1 line〉

Q. VH. IS not the neglect of bringing others to the Profession of Religion, a Provocation?

A. IT must needs be. It was foretold of CHRIST, that all nations shall call him blessed, Psal. 72.7. GOD promised to Him that He 〈◊〉〈◊〉 give Him the Heathen for his luberitance, Psal. 2.8. And it is a part of that Love and Duty which we owe to JESUS CHRIST, and to the Souls of Men, as we have opportunity, to be prevailing with other Peo|ple to give entertainment to the Gospel. Great pains were taken that way in the first Ages of Christianity, and with great Success: But there is great reason to fear, that we have not answered GOD's expecla|tion, 〈◊〉〈◊〉 ••ay.

1. THERE has been a neglect of bringing some of our own Nation to the Profession of the Gospel. Many in, and about Rhode Island, and in the Naraganset-Country, have fallen into Heresy; and some almost into Heathenism. And we have been too much unconcerned about re|ducing them unto the Right way: We have reason to reflect on those Words to the Shepherds of Israel, Ezek. 34.4. The diseased have ye 〈◊〉〈◊〉 strengthned, neuber have ye bealed that which was sick; neither have ye bound up that which was broken; neither have ye brought again that which was driven away; neither have ye sought that which was left. There has been something done of late Years, at ••ho••e-Island & the places adju|cent; and it has not been without Effect. But it was too long before it was taken in hand, and has not been followed with sufficient Applica|tion: If we had done much more, it would have been more Acceptable to GOD. When the Kingdom of CHRIST doth not flourish, Satan's Kingdom will prevail. Our Diligence might have prevented the growth of Atheism and Prophaneness, and have preserved many from falling in with the Apostacy.

2. THERE has been a neglect to bring the Indians to the Profession of the Gospel. Something has been done through the Piety of particu|lar Men; and at the Cost of some in Old England; But we are reproach|ed abroad for our Negligence. Many Men have been more carefull to make a Prey of them, then to gain them to the Knowlege of CHRIST. The King in the CHARTER says, that the Undertakens did profess it to be their principal design to bring the Natives to the Knowledge of GOD. But we have very much failed of prosecuting that Design to Effect. We must bring them to Civility and to learn our Language. Paul says to

the Corinthians, I seek not yours but you, 2 Cor. 12.14. The Reverse is too true of New-England. It may be, on that account GOD hath made them to be a scourge to us. GOD says to Ecekiel, Thou art not sent to a people of a strange speech, and of an hard language — Surely had I sent thee to them, they would have bearkned unto thee, Ezek. 3.5, 6. We have reason to fear, that we are much to blame for their continu|ance in their Heathenism.

3. WE have Neglected to bring Servants to the Profession of Religion. Some Men are careful to make their Servants learn their Catechism, to make them attend Family, and Publick Worship. But Servants should be brought to the Profession of Religion; they need to practise Religion, as well as their Masters; and their Masters are bound to take care of their Souls as well as their Bodies. GOD required Abraham to circum|cise his Servants, as well as his Children, Gen. 17.12, 13. Here you may observe two things. 1. GOD says, They must needs be circumcised. 2. GOD makes this to be a Token of his Covenant with Abraham & his Posterity. If they had proper Helps, they might be as forward in Religion, as the English. It has been the misery of New-England, that under a fear of polluting the Ordinances; they have neglected pro|per means to make Men godly.

Q VIII. DID we any wrong to the Indians in buying their Land at a small price?

A. 1. THERE was some part of the Land that was not purchased, neither was there need that it should; it was vacuum domicilium; and so might be possessed by virtue of GOD's grant to Mankind, Gen. 1.28. And God blessed them, and God said unto them, Be fruitful and multiply and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. The Indians made no use of it, but for Hunting. By GOD's first Grant Men were to subdue the Earth. When Abraham came into the Land of Canaan, he made use of vacant Land as he plea|sed: so did Isaac and Jacob. * 2.3

2. THE Indians were well contented that we should fit down by them. And it would have been for great Advantage, both for this World, and the Other, if they had been wise enough to make use of

their Opportunities. It has been common with many People, in plan|ting this World since the Flood, to admit Neighbours, to sit down by them.

3. THO' we gave but a small Price for what we bought; we gave them their demands, we came to their Market, and gave them their price; and indeed, it was worth but little: And had it continued in their hands, it would have been of little value. It is our dwelling on it, and our Improvements, that have made it to be of Worth. * 2.5

Q. IX. IS not the Multiplying of S••its at Law a Provo|cation?

A. IT must needs be so: It is a Sign of Contention, and a Cause of Contention. Moses complains of it, Deut. 1.12. How can I ••y self alone bear your cumbrance, and your burden, and your strife? And it occasions a great deal of Expence: and great Loss of Time. It is in this case generally as it is in War, that one party, if not both, are to blame, 1 Cor. 6.6.

1. SOMETIMES it rises from the Injustice or Unmercifulness of the Plaintiff. The King of the Ammonites challenged what was not his due, Judg. 12.12. And the Servant did very ill, that ••ook his fellow servant by the throat for a small debt, Mat. 18.28.

2. SOMETIMES from Dishonesty, or Disingenuity of the Defendant. Many Men lie shamefully in Debt, and break their 〈◊〉〈◊〉, which is a just Provocation to others to Sue them; They bring others under such necessity, that they will be great sufferers, if they do not seek their Re|medy at the Law. The Rule is, That we owe no man any thing but Love, Rom. 13.8.

4. SOMETIMES through the greediness of Lawyers: the more Men contend at Law, the more they gain and they stir up strise among Neigh|bours: and when Persons are Cast, perswade them to Appeal; say to them, as Absolom in another cafe, 2 Sam. 15.3. See, thy matters are good and right.

Quest. X. IS not a spirit hankering after Ceremonies that are not Instituted by GOD, a Provocation?

A. YES, because it is contrary to the Second Commandment: Exod. 20.4. Thou shalt not make to thy self any graven Image, &c.

1. THIS is an Arrogating a Power that GOD hath not given to Men. It may be said to them that do it, Who gave you this Authority? Deoency, and Order may be without any new Ceremonies: Jerebeam was taxed for assuming a Power that did not belong to him: 1 King. 12.33. So be affered upon the alter which be had made in Bethel, the fifteenth day of the Eighth Month, even in the Month which he had devised of his own heart —.

2. IT is a Reflecti on on the Wisdom of GOD; as if they could Mend His Institutions: As if they could find out a Better way of Wor|ship, than He hath Appointed, Col. 2.23.

3. IT is a Presuming on a Blessing without a Divine Warrant: Math. 15.9. Teaching doctrines [which are] commandments of men.

THERE be many other Practices that are plainly Contrary to the Light of Nature.

HOOPED Petticoats have some|thing of Nakedness; Mixt Dancings are incentives to Lust; Compo|tations in Private Houses, is a Drunken Practice.

FINIS.

Notes

• * 2.1

  〈…〉〈…〉 — i. 〈…〉〈…〉 〈◊〉〈◊〉 occafum, disp••cret a portis 〈…〉〈…〉 boc cft, tempestwe admodum; quis sol Propter adversos 〈◊〉〈◊〉, celerius ill•• 〈◊〉〈◊〉 occultalat••. Hoc 〈◊〉〈◊〉 precepit, rati|〈◊〉〈◊〉 bakens legis, Lev. 23.32. Tremel. & Jun.

  — Come prime le form di Jerusalem 〈◊〉〈◊〉 〈…〉〈…〉. — Italian Bible.

  — 〈…〉〈…〉 l' 〈◊〉〈◊〉 de 〈◊〉〈◊〉 vici•• — Margin.

  — als ie poer•• 〈◊〉〈◊〉 Jerusalem sch•• gaven, 〈…〉〈…〉 — Dutch Bible.

  Nebe•• 〈◊〉〈◊〉 regloit sur l' c•• des portes de i•• rille. I'ar David Martin.

  Quin Moses primo, versper•• hic, et in c••teris d••, 〈◊〉〈◊〉; Videtus same vesp•• sen 〈◊〉〈◊〉, primafuiffe; 〈◊〉〈◊〉 et Hebrai 〈◊〉〈◊〉, et deintep•• supp•• jubcutur sues ferias & dies pa••, a ••espers in vesper••. — Eug••, 〈◊〉〈◊〉 pleris•• nostror••, put at in boc prims die finsse 〈◊〉〈◊〉 resper••, 〈…〉〈…〉 in alijs; quis 〈◊〉〈◊〉 sit f••is noctis, 〈◊〉〈◊〉 antem non pracesserit, 〈◊〉〈◊〉 init•• distinctionis 〈…〉〈…〉 a 〈◊〉〈◊〉. — sed boc aperte est coutra expressa terb•• Mesis, qui it•• non secus in 〈…〉〈…〉 — Chrys••stomus iniqui•• ost Jud•• contendentibus a vesper•• diens anspicandum, quafi 〈◊〉〈◊〉 a luce primus bic dies inceperit: sed rat••bus 〈◊〉〈◊〉 ag••t. Save cum Ju•• 〈◊〉〈◊〉 a patribu•• 〈◊〉〈◊〉 ba••t diem 〈…〉〈…〉 & supp•• a vespera; et Meses •• Domin•• ita illos jubeat; sic Mosen put••|rim a patribus 〈◊〉〈◊〉 diem pri•• 〈◊〉〈◊〉 capisse, et hanc deinceys mercm servatum. —

  MERCERUS in Gen. 1.5. p. 14, 15.
• † 2.2

  — Est ergo Synecdoche in vesp•• & mane: et utramque intelligitur, non ut 〈◊〉〈◊〉 siplex, sed ut terminus contim••tus. Vespera igit•• et 〈◊〉〈◊〉 protota duratione ac vicissitudine prims tenebro•• et 〈◊〉〈◊〉, hic accipitur: ut fitidem, ex vespera & mane, quod ex te••bris et lucc, ex nocte et die factu•• esse diem 〈◊〉〈◊〉.—Qu••ritur, Cur vesper•• po••tur ante 〈…〉〈…〉 die fit indignior. Respondeo; Non est causa, quam multi afferunt, quod tes|pera sit finis d••: mane fenis noctis: quasidicat Moses, Ex v••spera, i•• est, ex die 〈◊〉〈◊〉 per resperam; et ex mane, id est. ex nocte term••, per mane, suit does p••, Neque 〈…〉〈…〉 prima art ••fici••lis pracessit noctem: sed con••, nox prccessit diem: quia tenc•• praccesserunt lucem: ut docet contextus. Causa vero aperta est, qum 〈…〉〈…〉, boc est, initium teneb••um & noctis prac•• 〈◊〉〈◊〉, boc est, ••tium lucis & diei prim•• 〈◊〉〈◊〉. Teneb•• erim p••acesser••nt lucem; 〈◊〉〈◊〉 die••, non Contra. Non igitur min••, quo•• pr••, fuit tempore, id etiam prius no••. At que bac, 〈◊〉〈◊〉 dubio: prin•• at anticuissius est 〈◊〉〈◊〉 na|〈◊〉〈◊〉 disp••sitio a vespers ad vesperam, seu cb occasu ad occasu•• lucir. Levit. 23.32. A vespera usque ad vesperam quiescetis Sabbatho ve••ro. Quam Jud••, et p••imi p••puli 〈◊〉〈◊〉, Itali, 〈◊〉〈◊〉, Silesij, bodie retinent. — I••sdem plane terminis, vesper•• et mane, tam primus, quam sequentes dies definiuntur. At dub•• non potest, dies•• habu••sse n••ctem, et di••m artificalem: fu••sse boris 24. definitos Easdem ••gitur p••rtes, ••demquo sp•• pri•• dies babuit. Nox vero al••a ejus dari non potest, 〈◊〉〈◊〉 tencbras 〈◊〉〈◊〉 Has 〈◊〉〈◊〉 Deus vocavit noctem. E••go fine dubio dies primus caepit ab init•• teneb••a•• 〈◊〉〈◊〉 est, a 〈◊〉〈◊〉 puncto Creationis 〈◊〉〈◊〉 et abyssi: et in lucis prima terminatione de••jt; quod spatiu•• 〈…〉〈…〉 f••it 24. horarum: Consequens est, tenebras sen nocie•• prim•• d••dec•• 〈◊〉〈◊〉 du••sse; et luce•• seu diem primam artific••alem, nocti ••ualem fuisse. Est enim ••dus, omnium consens•• 〈…〉〈…〉 actumnal: conditus. DAVID PAREUS in Gen. 4 p. 41, 42. See Mr. William Pry••'s Differtation concerning the true Time of the Inchoation and Determination of the LORD'S-DAY-SABBATH, which was compiled in the Year, 1633-and Printed at London, 1655.
• * 2.3

  (a) Gen. 1.28. Subdue] By keeping it in a Bats of subj••, and 〈◊〉〈◊〉 to M••n: Annot. The three first Verses of the Ninth Chapter of Genesis, are the best Commenter, on this place. And GOD Messed North and his fous, and sold unto them. Be fruitful and multiply, and replenish the earth. And the Fear of you, and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fi••es of the sea; into your 〈◊〉〈◊〉 are they delivered. Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.

  The Indians did out the Beasts of the ••rest, and cloathed themselves with their Skins. Then they used the 〈◊〉〈◊〉 Wild. Cats, and Welves, and Bears; as well as the Deer, and Bever, and other Animals. With their Bours & Anows and divers Strstagems, they subdued them, and kept them under. By Fowling, and Fishing they got a great part of their Livelihood. The Shall Fish were their standing Dish. They also ••de 〈◊〉〈◊〉 of Ches••s, 〈◊〉〈◊〉, Wa••ts, A••s, 〈…〉〈…〉, Whordeberties, and Ground••ts.

  They made themselves confortable Houses or Tents, covering, them with Mats, or Barks of Trees. These houble Houses were adorned with the Pictures of Animals ingeniously drawn. But the chief Ornament of them was Hos••lity, which was truly excellent. They were Orbicular; and the Fa•• being in the Middl•• convey'd W••th to the subabit arts round about, and 〈…〉〈…〉 the defects of then ••oathing. That they night pass the Ri••, and Bays; they made themselves conomient 〈◊〉〈◊〉 or Canno•• with the Rind of Birch-Trees, vib'd with Cedar.

  Morcover they had pleasant Fields of Indian Corn and Beans, and Squashes; which being peachased by the English at their first Coming, was a Relief to them. They bad no Oxen, nor Horses, nor Iron: so that it may be rather wondred at, that they went so far in their Tillege; than that they proceeded no further. Their forrowful Circum|stances demanded Pity. Whoso mocketh the Poor, reproacheth his Maker. The Obligation Men are under to subdue the Earth, must be consistent with the Rule Recorded, Mat. 20.15. Is it not lawful for me to do what I will with my own? Is thine eye evil because I am good? It would be very Bad bus|bandry indeed, for an industrious Man to oust 〈◊〉〈◊〉 sothful Neighbour, and seise upon his Field for himself, under a pietence of M••ing it better. The Owners of Fore••s, and Parks in Great Britain would be Offended, if poor People should offer to enter upon them, and Plough them up; and then 〈◊〉〈◊〉 that they were well Entitled so to do by reason of their Better Improvement of them.
• * 2.4

  Prov. 17.5.
• * 2.5

  (b) The 〈…〉〈…〉 of the Indian Lands, may 〈…〉〈…〉 the 〈◊〉〈◊〉 to the 〈…〉〈…〉 for a 〈…〉〈…〉; which 〈◊〉〈◊〉 be what the 〈◊〉〈◊〉 of 〈…〉〈…〉 of England. But where shall we find such a Noble ••air for Buying and S••ing, 〈…〉〈…〉 〈1 line〉〈1 line〉

  The Land 〈…〉〈…〉 the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉. They indeed by their 〈…〉〈…〉 made it to be of much 〈…〉〈…〉. The Land was a good Land, a Land of Rivers of Water, of 〈…〉〈…〉 that spring 〈◊〉〈◊〉 of Va•• and Hills; a Land that 〈◊〉〈◊〉 and 〈…〉〈…〉 at many or true 〈◊〉〈◊〉 of the 〈…〉〈…〉, of Coundy 〈◊〉〈◊〉 and 〈…〉〈…〉 as 〈◊〉〈◊〉 me English 〈…〉〈…〉 follow 〈…〉〈…〉.

  〈…〉〈…〉.