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A91155	A briefe polemicall dissertation, concerning the true time of the inchoation and determination of the Lordsday-Sabbath. Wherein is clearly and irrefragably manifested by Scripture, reason, authorities, in all ages till this present: that the Lordsday begins and ends at evening; and ought to be solemnized from evening to evening: against the novel errours, mistakes of such, who groundlesly assert; that it begins and ends at midnight, or day-breaking; and ought to be sanctified from midnight to midnight, or morning to morning: whose arguments are here examined, refuted as unsound, absurd, frivolous. Compiled in the Tower of London, and now published, for the information, reformation of all contrary judgment or practise. By William Prynne of Swainswick Esq;.	Prynne, William, 1600-1669.	1654 (1654)	Wing P3916; Thomason E814_11	82,955	107

A BRIEFE POLEMICALL DISSERTATION concerning the true Time of the INCHOATION and DETERMINATION OF THE LORDS DAY-SABBATH Wherein is clearly and irrefragably manifested by Scripture Reason Authorities in all Ages till this present that the Lordsday begins and ends at Evening and ought to be solemnized from Evening to Evening against the Novel Errours Mistakes of such who groundlesly assert that it begins and ends at Midnight or day-breaking and ought to be sanctified from Midnight to Midnight or Morning to Morning whose Arguments are here examined refuted as unsound absurd frivolous Compiled in the Tower of London and now Published for the Information Reformation of all contrary Judgment or Practise By WILLIAM PRYNNE of Swainswick Esq. Levit. 22. 32. From Even to Even shall yee rest or Celebrate your Sabbath Capitula Caroli Ludovici Imperatorum lib. 6. cap. 186. 202. Diem Dominicum secundum Reverentiam colite Opus servile id est Agrum pratum viniam vel si qua graviora sunt in eo non faciatis nec causas nec calumnias inter vos ditatis sed tantum divinis cultibus serviatis a vespera ad vesperā dies Dominicus servetur Placuit ut fideles Diem Dominicum in quo Dominus resurrexit omnes venerabiliter colant Nam si Pagani ob memoriam Reverentiam Deorum suorum quosdam dies colunt Judaei more carnali Sabbatum carnaliter observant quanto magis iste dies à Christianis honorifice colendus est ne in illo sancto die vanis fabulis aut locutionibus sive cantationibus vel Saltationibus aut divisionibus stando in biviis plateis ut solet in serviant sed ad Sacerdotem aut ad aliquom Sapientem hominem veniant eorum praedicationibus bonis locutionibus quae ad animam pertinent utantur illo die seu Sabbato ad Vesperas ad Matutinas sive ad Missam cum eorum oblationibus si fieri potest omnes cavendo Kyrie eleision decantent Similiter Pastores pecorum eundo redeundo in campum ad domum faciant ut omnes eos verè Christianos devotes cognostant LONDON Printed by T. Mabb for Edward Thomas dwelling in Green Arbour 1655. To the Christian Reader KInde Reader Give me leave to inform thee of the true Original cause impelling me to compile this Dissertation at least 20 years since whiles a Prisoner in the Tower of London When I was a Student and Puny Barrester in Lincolns Inne it was the constant custome of that House and all other Inns of Court from All-Saints Eve to Candlemas night to keep open Revels Dancing Dicing and Musick in their Hals ever Saturday night as we usually call it till eleven or twelve of the clock and many times till 4. in the morning or later by reason of which abuse the Lordsday was much prophaned and God publike Ordinances on the Lordsday morning neglected by the Revellers Students Officers Gamesters Musicians and Spectators who slept out the Forenoon Sermons and other divine Exercises for the most part either in their Beds or at Church if they resorted to it Which being a great corasive to my Spirit grief to my heart and scandall to many Religious Lawyers Students and our Lecturers I used my best endeavours to reform this long continued abuse and by my interest in some pious Benchers of Lincolns Inne procured them by an Order of Counsel to suppresse all publique Gaming and Dicing in the Hall with all Grand Christmasses and disorders on that abused Season and likewise to restrain the length of their Revels on Saturday nights by confining them to a certain houre though they could not totally suppresse them as they and I desired being over ruled therein by the majority of the Benchers pleading long prescription custome and unwillingness to displease the Revellers and young Students for their continuance Whereupon I did in my Histriomastix printed 1632. Dedicated to the * Benchers of Lincolns Inne produce the Decrees Laws Statutes Canons of many Christian Emperours Kings States Councils and Resolutions of Fathers Casuists Schoolmen and Protestant Divines Forraign and Domestick to prove the unlawfulnesse of Stage Plays Revels Dancing Gaming Sports and Pastimes on the Lordsday and on Saturday nights as we usually stiled them proving at large page 638. to 647. by sundry Reasons and Authorities in all ages there cited and likewise in the Table That the Lordsday begins Saturday Evening not at Morning or Midnight following that so I might in point of Conscience suppresse all Revels Gaming and disorders used in our Innes of Court and elsewhere throughout the Realm on Saturday nights being part of the Lords own dayes fit to be spent in better exercises of Piety and devotion This Assertion of the Lordsdayes inception at Evening being contrary to the received Opinion of most of our Modern Writers and Divines was looked upon as a strange novelty by many as well as my Histriom●stix and censure of Stage Playes as unlawfull unchristian Pastimes for which though licensed by Archbishop Abhots Chaplain I was committed Prisoner to the Tower of London by the Lords of the Councill Febr. 1. 1632. and afterwards severely censured in the Starre Chamber for it as scandalous to the King Queen Court State through Lawds and others malice and prevailing Power which Sentence was since reversed by the unanimous Vote of both Houses of Parliament as illegal and given without any cause at all Hereupon for the satisfaction of some Christian Friends as well Lawyers as Divines who scrupelled this Opinion of the Lordsday●s Evening Inchoa●ion though they could not answer nor deny the Reasons and Authorities there produced by me for its justification I did in the year 1633. compile this Dissertation in the Tower●which I communicated to my learned friends of the Law and Ministery who professed themselves aboundantly satisfied with it some of them transcribing Copies thereof for their private use After which to passe my Solitary Prison houres with as much publike benefit as I could I went through all the Controversies touching the Sabboath Lordsday and more especially concerning the use of Pastimes on it which the Kings or rather Lawds Declaration for Sports occasioned and Bishop White Dr. Heylin Dr. Pocklington and others had then raised debated in their Discours●s and Histories of the Sabbath with an intention to have published them at that Season But the Printing Presses being locked up and strictly watched by Lawd and the Bishops then swaying against all Treatises of this Subject in opposition to the Anti-Sabbatarian Pamphlets I was necessitated to lay them by for that season and to communicate some of them to such friends who made use of them in some of their printed Discourses of the Sabboath and Lordsday since the Prelates power was Ecclipsed Onely I then contenting my selfe with a Preface to my brother Burtons Divine Tragedy or Examples of Gods Judgments upon Sabbath-breakers and some necessary Additions to

better excellenter than Gods work of Creation which I deny will it thence follow Ergo it altered the work of Creation the cause of Sunne Moon Starres Dayes weeks years the beginning and end of the Sabbath or first day of the week and by consequence of all other dayes and times setled by God himself at the Creation by an unalterable Law Gen. 1. 5. 8. to 20. 23. 21. c. 2. 2 3. Exod. 20. 8. to 12. Psalm 148. 5. 6. Eccl. 3. 14. Jer. 31. 35 36. c. 33. 20 21. 2 Pe. 3. 14. Certainly all these Texts wi●● others forecited resolve and experience proves the contrary the dayes weeks months morning Evening course of Sunne Moon and Starres being still the same they were from the Creation till this present and every thing or action that is greater better than another not abrogating or altering their course or limits which God or men had formerly settled 7. The ends of Christs Resurrection and Redemption were meerly spirituall to redeem justifie raise up from sinne from the dead and avance to heaven at last all those whom Christ redeemed John 5. 29. c. 11. 25. Rom. 1. 4. Rom. 5. 5. to 16. 1 Cor. 15. throughout Phil. 3. 10. 11. 1 Pet. 1. 1. 3 c. 21. Rev. 20. 5. 6. Rom. 4. 24 25. c. 8. 11. 2 Cor. 4. 14. Ephes. 2. 6. Not to alter the beginning or ending of dayes times seasons not one of all these Texts nor any other speaking of Christs Resurrection and the ends or benefits thereof ass●rtin● importing much lesse resolving any thing Therefore it did not could not alter the beginning or limits of the fi●st day ●i●her as a naturall or as his Resurrection day as these Writers averre 8. Christs Pa●sion a bloodshed was the principall part of his Redemption yea his Nativity Ascention to omit his whole life on earth and perpetuall mediation in heaven for us were parts thereof the one the first part the other the last of all B●t it is clear that our Saviours Passion and bloodshed in the Evening though it were the chief●st part of his Redemption made no alteration in the b●ginning or end of dayes so as to change the beginning of Goodfriday f●om Evening before to three of the clock in the afternoon that his Nativity about Midnight or his Ascention about Noon or eleven of the clock in the morning as is most probable did not translite the beginning of those dayes or any other to Midnight Noon or Morning though they were the first and last parts of of his work of Redemption why then should his Resurrection onely in the Morning a lesse principall part of his work than his Passion or perchance than his Nativity or Ascention the one of which preceded the other followed his Resurrection make such a change in dayes beginnings when neither of these three other did so If it be because it was a part of Christs Redemption So were the other three and yet they produced no such mutation and why a part of Christs Redemption should cause such an alteration onely because it is a part or why one inferior part of it alone should do it and not the chiefest why the intermediate not the first or last part of it transcends my apprehension If it be because God ordained it should effect such a transmutation then shew me expresse Scripture for it as none can do or else reject it for a groundlesse fancy as in truth it is But more of this in the Answer to the next Objection The second Objection is this Christs Resurrection on the first day of the week in the morning did actually change the beginning of the day from Evening to morning and constitute the Lords-day to begin at morning Therfore it ought to begin at morning If we c●st this into a sormall Argument it will be more perspicuous Christs Resurrection the cause of the Lords-day was not till the morning Ergo the Lords-day must not begin till morning because the effect must needs be with or subsequent to the cause and cannot precede it whereas the effect should over-reach ●●e cause in point of time if the Lords-day should begin at Evening Christs Resurrection beginning not till the morning This reason and argument is the main foundation whereon the Opposites build their errour wherefore I shall be more copious in discovering the sandinesse falshood and fallaciousnesse of it First therefore I answer that this whole Argument is but a chain of severall grosse falshoods and mistakes contrary to the Scriptures I wonder therefore why so many grave judicious men should be ensnared by it 1. The first of them the ground work of all the rest and of this errour concerning the Lords-day beginning at morning is this That Christs Resurrection did alter the beginning of that first day of the week whereon be arose from Evening to Morning which I have manifested to be an apparent Errour contrary to the Scriptures which testifie that that day began at Evening and that Christs Resurrection did nothing alter it as the third and fifth preceding Conclusions prove at large Wherefore I shall here demand of the Objectors how it appears that Christs Resurrection made such a change as they pretend If by Scripture shew one Text that necessarily proves it this I am sure they cannot do If not by Scripture then it is a meere groundlesse conceit of their own forging Yea but though they want Scripture yet they have this sound reason to prove it Christ rose again upon the first morning therefore he translated the beginning of it from Evenig to morning To which I reply that this main Capitall reason is but a grosse in consequent and a circular Argumentation For if the Argument be denyed as justly it may be then they prove it by that very medium which was next before denied and they ought to make good that Christs Resurrection did chan●e the day from morning to Evening there being no other medium but this to confirm it therefore if he rose again upon it in the morning he made such a change as they pretend So that this their reason is but Idem per Idem a Petitio principii a Circular dispute a grosse Non sequitur and so to be rejected as false and idle But yet a little more to lay open the falshhood of this Proposition That Chists Resurrection made such an alteration of that first dayes beginning which hath neither Scripture nor Reason to back it I would first demand this Question of them Why Christs Resurrection should produce such a Change when as his Nativity Passion and Ascention parts of his Redemption too as beneficiall to Christians as his Resurrection had no such effect 2. How they come to know that such a Change was de Facto made when no Scripture rev●als or intimates it 3. How was it possible for Christs Resurrection to call back and adnul that beginning of the day which was irrevocably past and gone before it happened since by

on the first day in point of constituting either of them for a Sabbath or Holy day as all acknowledge But Gods resting on the seventh day was onely the originall impulsive not the immediate efficient constitutive cause of the seventh day Sabbath for it was not a Sabbath as soon as God began to rest or only because he rested on it but because he blessed and consecrated it for a Sabbath and commanded Adam and his posterity to sanctifie it for a Sabbath as is clear by Gen 2. 2 3. Exod. 20. 7. to 12. for he sanctified it for a Sabbath because he had rested on it so that his rest was onely the occasion why this d●y was consecrated for a Sabbath rather than any of the other six but that which made it a Sabbath was Gods peculiar blessing consecration and institution of it for a Sabbath So Gods passing over the Is●aelites and slaving the Egyptians was the occasion why the 14. day of the first Moneth was solemnized ●or a Pass●ov●r-day but that which constituted it to be such a day was not his passing over the Israelites but his expresse command to them to observe it throughout all their generations Ex●d. 12 4. to 40. The Jews deliverance from Haman and th●i● other Enemies was the cause or reason why they * annually observed the fourteenth and fifteenth dayes of the Moneth Adar as solemn Festivals and the deliverance from the a Gunpowder-Treason the occasion why we observe the fifth of November as an annuall Festivall which Feast we generally begin at Evening since we then usually begin to ring our bells in memory of our deliverance the morning following but the imm●diate efficient constituting cause of these dayes for Holy-dayes was neither the Jews deliverance nor ours but the Law and ordinance of the Jews Esth. 9. 20 to 29. and the Sta●ute of 3 Jac●bi●c 1. which ordained those dayes to be solemnized and kept holy So it is in all other dayes solemnities whatsoever not the occasion of their celebration but the authority and command to sanctifie them is that which b constitutes them Holy-dayes therefore by the self same reason Christs bare Resurrection was onely the occasion why the Lords-day was afterwards sanctified and observed but that which constituted and made it a Lords-day or Christian Sabbath was some Precept or Ordinance of Christ or his Apostles or of the Primitive Church without which it had not been actually a Lords-day or Sabbath in point of sanctification though Christ did rise upon it 2. If Christs bare Resurrection without more Ceremony did actually consecrate that very first day on which he arose and all others for a Sabbath or Lords-day what need then those many large Discourses of Divines concernning the time when the persons by whom or the Authority by which the Sabbath was translated from the seventh day to the first or this instituted for a Lords-day Certainly if the very Resurrection of Christ did actually perform all this that very morning on which he arose all these disputes were at an end But few or none have been so absurd as to make Christs bare Resurrection the immediate constituting cause of the first day for a Sabbath or Lords-day much lesse of that very day upon which Christ arose which all the a Evangelists stile the First day of the week Even as it was Christs Resurrection day which shews that it was not then actually constituted for a Sabbath or Lords-day but continued an ordinary week-day as before Therefore it is not probable that it made ●uch a change or consecration of that very day 3. None of the Evangelists in their Histories of Christs Resurrection make mention either in direct terms or by way of necessary inference that our Saviours bare Resurrection consecrated that very first day whereon he arose or any succeeding it for a Sabbath or Lords-day much lesse that it changed the beginning thereof from morn-ning to Evening Therefore certainly no such alteration as is su●mised was actually effected by it 4. Had Christs Resurrection actually constituted that day on which he arose and all other fi●st dayes ensuing for a Sabbath or Lords day without further Ceremony even on that day when he arose then that day had been consecrated for a Sabbath or Lords-day and the seventh day Sabbath hadbeen translated to it before any man did or could take notice o● this alteration before any knew this day was instituted for a Sabbath or ●ords-day yea before it was known or believed that Christ was risen again to or by his Disciples For the b Scripture is expresse that he appeared not unto them till towards the Evening of that day at which time Thomas was absent and some of them doubted whether he were risen again or whether it was he or no so that it is certain they observed not that first day as a Sabbath or Lords-day in memory of his Resurrection But it is altogether improbable that Christ would consecrate that day for a Sabbath or Lords-day before his Disciples or any other knew of it or that he would make an alteration of the Sabbath which so much concerned the Apostles and Church in private without their presence or p●ivity o● that he would consec●ate that day for a Sabbath or Lords-day in memory of his Resurrection before it was certainly known that he was risen or before he had shewed himself to his Disciples after he was risen or before any did know it to be a Lords-day or Sabbath it being made so only for man Mar. 2. 27. not for Christ himself or Angels who were onely present with him when he arose For Christ being onely wise did all things in b the fittest season and in a publick manner in the presence of his disciples who were to be witnesses of all his actions speeches Acts 1. 2 3 c. 2. 32. c. 10. 40 41 42 43. 1 John● 1 3. 2 Pet. 1. 16 17 18. Luke 1. 2. Therefore he would not he did not institute that very day whereon he arose for a Sabbath or Lords-day at the time when he arose which the Evangelists certainly would have mentioned being a matter of such moment to the Church and Christians had it been done in truth as pretended onely but not proved neither in truth can be If therefore the Objectors affirm that Christs Resurrection was the cause of the Lords-day as a Lords-day that is an immediate constituting cause of it and that at the very moment when he arose then it is a palpable untruth as the premises manifest If they mean by cause onely the impulsive cause or originall occasion of its future consecration or institution for a Sabbath or Lords-day then their Argument is but this Christs Resurrection the occasion of Christians solemnizing the Lords-day as a Lords-day or Sabbath was in the morning Ergo the Lords-day must being at morning which is but a meere Non sequitur because the occasions of sanctifying any dayes for Sabbaths or Holy-dayes do not

l. 4. Tit. 10. c. 1. p. 596. Reasons * Dam. 2. 21. * Dies Sabbati being the Latin name for Saturday ſ Surius Concil. Tom. 1. p. 436. t Athanasius de interp Psalmi 302. A. Homilia De semente p. 365. Ignatius Epist. 6. Bibl. Patr. Tom. 1. p 81. Epist. 8. p. 84. E. Clemens Romanus Constit Apost. l. 2. c. 63. l. 7. c. 36. l. 8. c. 39 Surius Concil Tom. 1. p. 68. 105 110. a. Primasius Comment in Retor 83. Sozomenus Histor. Ecclesiast l. 7. c. 19 Tom. Bibl. Pat. 5. pars 2. p. 435. F. 6. Socrates Scholasticus Ecclesiast hist. lib 5. c. 21. p. 35. 3. Nice phorus callist Eccles. Hist. lib. 12. c. 34 p. 357. Centur. Magdeburg Centur 1. pars 2. cap. 6 col 493. l. 50. 503. De Festis Centur. 4. c 6. col 410 c. 15. col 1466. Centur. 5. c. 6. col 648. Centur. 8. c. 6. Col. 342. l. 40. Beda in Lucae Evangelium l. 2. cap 4. Tom. 5. Col. 263. Apost. Canon Can. 65. Surius Concil. Tom. 1. p. 30 Chrysost. Hom. 11. in Gen. 2. Tom. 1. Col. 58 B. C. Synodus Parisiensis Anno 1557. apud Bochellum Decret. Eccles. Gal. p. 598. Concilium Laodicense Diem Sabbathi in diem Dominicum mutavit ne Judaismum imicare videremur writes this Councel of Paris * See Breutius in Levit. 23. 2. and 25 8. About Ann. Christi 56. u See Centur. Magd. 2. l. 2. c. 6. Col. 493. accordingly cent 2. c. 6. col 120. Augustinus de tempore S●r 25 1. Tertullians Apology c. 39. * See Acts 20. 31. y Epist. l. 10. Epist. 97. z Apolog. c. 39. a Epist. l. 10. Epist. 97. Objection Answer a Mat. 12. 1. to 13. Luke 14 3. to 6. John 7. 22 23. b See Mat. 6. 34. Luke 13. 32 33. 1 Sam. 9 16 19. ● 5. 3 4. Jan. 4. 13. 14. a Epist. l. 10. 96. Epist. Ann. Dom. 106. b See Centuriae Magd 4. c 6. Col. 140. Theodoret Eccles. Hist. l. 2. c. 13. Socrates Scholasticus Hist. l. 6. c. 8. Sozomenus Hist. Eccles. l. 8. c. 21 Victor de Vandalica persecutione l. 2. Cent. Magd. 5 c. 2. Col. 647 648. c See Tertulliani Apologia Justine Martyrs Apologies Anaxagoras Oratio pro Christianis Anno 200. b Ad exam. lib. 2. cap. 3. See Augustinus de t●mpore Sermo 251. Anno 340. Anno 360. Anno 400. * See Rabanus Maurus Opevum Tom. 5. p. 604. Anno 450. a Presbyteri verò ad vesperam quae magis ad Dominicam pertinet consecrantur Honorius Augustodanensis de antiqu● rit●● Miss. l. c. 19. Patr. Tom 12. pars 1. p. 1043. b See Bishop Vshers Treatise of the Religion professed by the ancient Irish c. 4. p. 34. Edit. 1631. Anno 610. Anno 620. Anno 640. Anno 670. * See Tertullian and others A●no 697. Anno 720. Anno 793. Anno 80 Anno 800. Anno 806. Anno●13 Anno 840. Anno●60 Anno 920. Anno 96● * Bishop Alley mad● 〈◊〉 9. of the clock in his poore mans Library Anno 1203. Anno 1020. Anno 1120. Anno 121● Anno 1273. Anno 1280. Anno 1320. Anno 1496. Anno 1521. From Anno 1●00 to 1620. a See Histriomastix p. 643 644. and the Table Objection 1. * See Wolphius Chronolog l. 2. c. 1. Dr. Bound of the Sabbath l. 2 p. ●6 with others a Hene● Aquinas prima secundae Quaest 100. Artic. 5. ad s●cun concludes Inter omnia benefi cia Dei commemoranda PRIMUM ET PRAECIPUUM EST BENEFICIUM CREATIONIS quod commemeratur in sanctificatione Sabbati unde Exod. 20 11. PRO RATIONE QUARTI PRAECEPTI PONITUR with which 3 Synod Parisiensis Anno 1557. apud Boshellum Decret. Eccles. Gall p. 589. concurres and Chrysostome Hom. 4. super Matthaeum a Sabbatum inter caetera Festa tantum praescribitur in D●calogo quia figurabat GENERALIA BENEFICIA DEI scilicet CREATIONIS beatitudinis Aquinas prima secundae quaest. 100. Artic. 5. secund. Qu. 102. Art 4. 10m secunda secundae qu. Artic 4. ad 2m Alensis Sum. Theol. Tom. 3. qu. 32. m. 1 2. 3 Bernardinus Senensis Sum. 10. Artic. 1. c. 1. 2. Bonaventura Media villa in l. 3. Sent. Dist. 37. b Ephes. 1. 4. ●0 15. Col. 1 2 14 Rev. 5. 9. 1 Pet 1. 2. 19. Heb. 2. 16. Jude 6. c Gen. 3. 17 18. 19. Levit. 26. 14. to 40. Deut. 28. 14. to 68. Psal. 107. 33 34. Mal. 3. 9. 11. c. 2. 2. Rom. 8. 19. 20. 21 22. a See Philo Judaeus de op sicio mundi b Magis praecipitur observatio Sabbati quam al●arum sol●mnitatum quia b●neficium Creationis in hoc commemora●ur QVOD EST PRAECIPIUM INTER PRAE●ERITA Angelus de Clavasio in summa Argelica Tit. P●aecep●um sest 6. ● 194. c See Zanchius de operibus Creationis lib. a Isa. 53. throughout Rom. 3 25. c 3. 9. c. 4. 25. Eph. 1. 5. c. 2. 13. col 1. 20 21 22 Heb 9 7. to 26. c. 10. 10 c. 12. 24 c. 13 c. 13. 11 12. 1 Pet. 1. 2 18 19. John 17. Rom. 5. 9. Objection 2. Answer 1. a Christs Resurrestion is no more the cause of the Lords-day as a day then Baptisme is 〈◊〉 cause of the Sac●am●ntal water as water or Christs consecration of the Sacramentall Bread and wine the cause of th●m as they are bread and wine or the O●dination of M●nisters the cause of them as they are men * Esth. 9. 20 21 c. a See 3 Jac. c. 1 b See 5 6. E● 6 c. 3. All Lawes and Canons touching Lords-days Holy-dayes Feast-dayes and Thanksgiving dayes and the Canonists Tit Feri● dies F●sti a See Mat. 28. 1. Mak 16. 2 9. Luk. 29. 1. Joh. 20. 1. 19. b Mat. 28. 17. Ma● 16 11 13 14. Luk 24. 21 22 25 26. 37. to 41. John 20 19 24 25. 26. 1 Cor. 15. 4. to 9. b John 2. 4. c. 12. 23. c. 13. 1. c. 17. 1. 1 Tim. 6. 15. Rom. 56. Gal. 2. 4. 2. 4. * Exod. 12. 18. Deut. 16. 3 4 1. Sam. 30. 17. a See 3. Jac. c. 1. 2 3. The arraignment of Traytors Speeds History p. 1254 See Augustine de tempore sermo 251. and 154 D. Bound of the Sabbath p. 44. a Taken out of Theodulphus his Epistle An. 83● apud Bochellum Decreta Ecclesiae Gald 4. Tu. ●0 c. 19. p. 5. 96. Objection Answer● Argum. 3. Objection 3. Answer 1. a S●e Mat. 14. 15. 25. Mark 2 6. 35 36 47 48. Joh. 6. 16 17 com●ared 〈◊〉 ● b The Evening Sacrifices we read of in Scripture and our Vespers or Evening prayers are o● this Evening of the day a little before Sun-setting c Prov. 7. 9. 1 Sam 30 17. 2 Kings 7. 5 7. Job 24. 15. Ezechch 12. 6. 12. d See Neh. 4. 21 Job 3. 9. Jer. 31. 35. Gen. 1. 1 14. 10 19. compared together e Isiodor Hispalensis originum l 3. c. 40. Cal●pi●e Rabbanus Maurus de universo l. 10. c. 70. Christianus Grammaticus Pasca●ius Rathb●rtus in Matt. 28. v. 1. Honorius Aug●stodunens●s de imagine mundi l. 2. c. 32 a Acts 20. 8. Makes relation when they had lights of those lights there●o●e the Evan●elists likewise would have done so had ●●ere been any as is most pr●bable * See Psal. 28 7. to 16. 17. Objection 4. Answer 1. Objection● Answer Objection 6. Answer 1. * S●cut autem Sabbathi veteris initium suit à vesp●re quia crea●io incipiebat à vespcre quoniam Massa communis creata fuit ante lucem cessatio diei ab opere creationis incipicbat etiā à vespere sic Diei Dominicae initium incipere videtur ab illius diei mune quia resuri●ctio Christi suit in primo mane Mar. 16. 9. John 20. 1. Exception Reply 1. ●Cor. 13. 8.