of the day at Evening is ratified by the fourth Commandement a morall and perpetuall precept founded on the very course and Lâ—w of nature at the Creation as most assert Gen. 2. 1 2. 3. For this Commandement enjoyning men b To keep holy the Sabbath day to do no manner of work upon it and to labour six dayes and do all their worâ— For in six dayes the Lord made heaven and earth the Sea and all that in them is and rested the seventh day wherefore the Lord blessed he Sabbath day and hallowed it doth herâ— in apparently confirm for ever the beginning â—nd and limits boâ—h of dayes and weeks as they were â—â—ttled at the Creation For this precept having a retrospect to Gods six dayes work and his seventh dayes rest when he created the world and enjoyning men to work six dayes to rest the seventh day and keep it holy as God did then doth apparantly intimate that these foresaid seven dayes were as so many royall Standards of time by which all subsequent dayes and weeks must be measured which must begin end and have the same dimenâ—ions with that originall week and those first seven dayes Wherefore since they began and ended at Evening then as I have proved all other dayes likewise must do so by vertue of this command The rather because it prescribes men to finish all their work in six dayes and then to begin their rest when their work ends as God did his but their six dayes work usually c ends at Evening therefore their six days also should then dâ—termine and their Sabbath or seven dayes râ—st begin and so by consequence all the six dayes the Sabbath day and so all dayes for ever should commence and end at Evening so long as this commandement is in being or dayes and weeks shall last Fourthlv The beginning of dayes must needs be immutable because the alteration of it from Evening to morning or midnight which thwarts the Scripture computation would falsisie corrupt many Passages and Texts of Scripture call into question the truh of our Saviours Resurrection on the third day and somewhat alter the Scripture Chronology which is most exact and punctuall neither of which are sufferable by God or Christians Lastly this beginning and close of dayes hath an influence into Gods worship who as he hath prescribed men how so likewise when to worship him to wit especially on the Sabbath which he hath appropriated to himself stiling it his own Sabbath and holy day Exod. 16. 23 25. Levit. 23. 3. Deut. 5. 14. Neh. c. 14. Isa. 58. 13. Exod. 20. 10 c. 31 16. The sanctification therefore of the Sabbath being a part of Gods worship and the Sabbath his own peculiar day * which most hold Christ and his apostles and the Primitive Christians by Gods warrant translated to the Lords day that beginning and limits of it which God hath fixed must not be changed but by God because it would alter both Gods day and worship too To prevent which inconvenience God hath given not onely generall commands to sanctifie this day but likewise a speciall precept to begin and end it at Even Levit. 23. 32. From Even to Even you shall celebrate your Sabbath there being no such particular precept given for the limits of other dayes which are bounded out in more generall termes it being both dangerous and absurd to leave the inception or bounds of the Sabbath arbitrary unto men to begin and end it when they please the day being Gods not theirs the sanctification thereof a speciall part of his service which men have no power to alter or diminish and whatsoever in Godâ— service is not of faith warrantted or prescribed by his word being sinne and will-worship Rom. 14. 23. Col. 2. 18. 20 21 22 23. From all which I may safely affirm that this beginning and ending of dayes at Even especially of the Sabbath day is immutable and so my fourth Conclusion undeniable For the fifth That Christs Resurrection in the morning did no wayes alter the beginning or end of dayes nor yet translate the inception of that day whereon he arose From Evening to morning it is unquestionable First Because this commencement and conclusion of dayes at Evening is immutable as I have manifested in in the fourth Conclusion therefore not altered by Christâ— Resurrection Secondly because Christs Passion and Resurrection abolished or changed nothing but that which was typicall and ceremoniall witnesse Gal. 4. 9 10 11. Col. 2. 14. to 22. Acts 15. 24. 28 29. Heb. 9. 10 11. c. 10. 1. 2 9. with the unanimous suffrage of all Divineâ— But the beginning and end of dayes at Even was no wayes typicall or ceremoniall but rather naturall and morall being instituted at the Creation ratified by the fourth Commandement and immutably fixed for ever as the premiseâ— testifie Therefore it was not abolished or translated by Christs Resurrection or Passion from Evening to morning Thirdly Christ abrogated or changed nothing but what was necessary to be abolished or altered upon warrantable reasons and substantiall grounds See Heb. 8. 6 7 8. c. 9. 9. to 16. c. 10. 1. to 11. Col. 2. 16 17 22 23. Ephes. 2. 15. Gal. 5. 1. to 7. Acts 15. 10. 28. But there was no necessity reason cause or ground at all of altering this begining and end of dayes at Evening therefore Christs Resurrection did not alter or abolish it Fourthly the alteration limitation of times dayes and seasons is a Peculiar Prerogative of God the Father reserved in his own power not in Christs as is manifest by Acts 1. 7. Matth. 24. 36. Mark 13. 32. Levit. 23. 2. c. Psal. 118. 23 24. Exod. 13. 2 3 6 14. Exod. 20. 1 8 10 11. compared with Daniel 2. 20 21. Psal. 74. 16 17. Jer. 33. 20. c. 31. 35. Psal. 136 1. 7 8 9. upon which Priviledge Royall none anciently durst encroach but that presumptuous Horn typifying the Papacy Dan. 7. 25. Christ therefore by his bare Resurrection made no such alteration of the dayes inchoation having no speciall Commission from his Father so to do Fifthly there is not one word or sillable in all the Scripture which either affirms or intimates that Christs Resurrection made any mutation of the beginning or end of dayes neither can any man produce one substantiall reason grounded on Scripture why Christs resurrection should cause such a change as this or why his resurrection should do it rather than his Nativity Passion or Ascension Therefore I may safâ—ly conclude that it made no such change untill the contrary can be proved Sixthly the Scripture is expresse that Christs Resurrâ—ction did no wayes change either the order name or nature of that day whereon he arosâ— For all the Evangelists speaking of it as Christs Resurrection day in their Histories of the Resurrection penned some space after it ever stile it The first day of the week Math. 28. 1. Mark 16.
â—stendit Vocatur enim Agape id quod penes Graecos dilectio est Non prius discumbitur quam oratio ad Deum praegustetur Editur quantum convenientes capiunt bibitur quantum pudiâ—is est utile ita saturautur ut qui meminerint etiam PER NOCTEM adorandum sibi Deum esse which shews that they began their Feasts and Christian exercises which he here conjoyns at Evening and continued them all night as Saint Paul and the Disciples at Troas did Which meetings Theophilus Alexandrinus in his Epist. Paschalis 3. 3. Bibl. Patrum Tom. 4. p. 723. calls Vespertina congregatio Post aquam manualem ac LVMINA which manifests they kept their Assemblies by Candle light and so begun them at Evening ut quisquis de scripturis sanctis vel de proprio ingenio potest provocatur in medio Deo canere which a Plinie the second stiles carmenque Christo quasi dicere secum invicem hinc probatur quomodo bibent Aâ—què oratio convivium diâ—imit Inde lis disceditur non in catervas caesionum neque in Classes discursationum nec in â—ruptiones laseivorum sed ad eandem â—uram modestiae pudicitiae ut qui non tam coenam coenaverint quam disciplinam Which usage well explains this place of the Acts It being apparent then as the subsequent Antiquities will more abundantly manifest that this meeting of the Disciples at Troas and Pauls preaching to them began at Evening The sole doubt will be what evening this was whether that which we call Sunday night as many erroneously mistake or Saturday night which is the Lords-day night if any For my own part I conceive clearly that it was upon Saturday night as we falsely call it not the ensuing Sunday night For admitting the Lords-day was then instituted for a Sabbath which those of the opposite opinions grant and I consent to there will be no great question of it 1. Because if the Christians at Troas observed this first day of the week as their Sabbath no doubt but this their meeting to solemnize it and receive the Sacrament on it was rather that Evening which began than that which ended the Lords-day in their account else they should have begun its solemnization onely when it ended whiâ—h is improbable But our Sunday Evening on which some affirm this meeting ended not commenced the Lords-day in their account they ever beginning their dayes the Evening before as the premises manifest Therefore this Assembly was on our Saturday Evening there being no mention of any meeting the day or Evening before 2. Because the Christians in the next succeeding ages as I shall prove by the following testimonies did ever begin their Lords-day assemblies and solemnities on Saturday Evening solemnizing it from Evening to Evening because the first observers of it did so Therefore it is more than probable that these Christians at Troas did so too 3. Because Saint Luke records that it was upon the first day of the week when this Meeting was and this Sermon of Pauls made therefore it must needs be on the Saturday not on our Sunday Evening since the Sunday Evenning in S. Lukes and Scripture account was no part of the first but of the second day the day ever beginning and ending at Evening in their computation as the premises evidence 4. All my opposites confesse that the Disciples met at this time upon the first day of purpose to sanctifie it for a-Sabbath and can they then think that they would defer their meeting till our Sunday Evening when all the day in their accompt and the best the chiefest part of it in their compute who begin it at midnight or morning was expired Certainly this had been to make the Lords-day no Festivall day at all or at most not so much as an half-holy day which we cannot presume these Disciples and S. Paul would dodid they observe it as their Sabbath From all which reasons I may more then probably conclude that it was the Saturday Evening when the Lords-day began not the Sunday night when it ended when this Divine Assembly was kept the rather because they received not the Sacrament nor brake this bread till after midnight as the Text affirms and so after the Lords-day ended even in the accompt of such who affirm it ends at midnight And because this beginning of their Assembly when the day begins makes most for the Apostolical divine Institution and sanctification of the Lords day for the which this Text will little avail if this Assembly on it were on our Sunday night when the day was either wholly or for the most part expired and so this meeting no warrant for its totall sanctification But against this it will be objected First that Saint Paul departed from Troâ— the very next morning at day-break which he would not have done had it been part of the Lords-day for he would not have taken this journey then lâ—st he should have prophaned it Besides the Text saith That he was ready to depart on the morrow which signifieth another day not the same therefore this night must needs be our Sunday night his departure being on the morrow to wit on our Monday the next day after it To this I answer First that it is clear by Acts 20. 6. that Saint Paul â—ame to Troas upon the Lords-day For he stayed there seven dayes And upon the first day of the week he thus preacheth till midnight ready to depart in the morning so that the first day was the last of those seven dayes and the first day of the week preceding it the day on which he came to Troas Paul therefore might as well depart on this day from Troas as he came unto it thereon And that without prophanation of the day for he came and went by ship verse 6. 13 14. and so might sanctifie the rest of the day a ship board as our marriners and passengers who sail on the Lords-day as well as other dayes use to do because the wind and â—ide then serving and the ship in which he was to sail being to depart that morning there was a necessity for him then to go a ship board else he might have lost his passage which necessity and circumstance of saiâ—ing away that day made this his departure on it no violation of the day works of necessity being no breach of the Sabbath as a Christ himself and all Divines resolve the rather here because he might preach and spend the rest of the day in the ship as profitably as on the shore and the Mariners might likewise now set sail the wind and weather serving without prophanation of the day as they still usually do in all places 2. I answer that the Morrow hath a double signification in Scripture Sometimes it is taken for the next b Evening or naturall day Other times it is taken for the next morning or day-light or that which we usually call day in opposition to the
day according to the Commandement And when the Sabbath was past writes o St Mark Mary Magdalene and Mary the mother of James and Salome had bought sweet spices that they might come and anoint him And very early in the morning the first day of the week they came unto the sepulchre at the rising of the Sunne as it began to down saith p Saint Matthew whiles it was yet dark writes q Saint John and they found the stone rolled away from the Sepulchre By all which it appears That the Sabbath begun and concluded at Evening For first Saint Luke saith the Sabbath drew on when Christ was taken down from the Crosse about the Evening implying that it was then almost ready to begin Secondly they took him down them because he should not hang upon the Crosse any part of the Sabbath Thirdly the women shortly after their return from his buriall began their Sabbath dayes rest Fourthly The Sabbath was past the first day begun and our Saviour risen before the women came to his Sepulchre yet they came thither at day-dawning whiles it was dark and their apparelling themselves their buying of spices and coming from their houses or lodgings to the Sepulchre all after the Sabbath was fully ended would take them up some hours time perchance or more It is apparent therefore by all these particulars that the Sabbath even in the Evangelists account both at and after our Saviours Passion and Resurrection commenced and ended at Evening So that Saint r Matthews In the end of the Sabbath as it began to dawn towards the first day of the week which some object to the contrary as if the Sabbath then ended not till the morning must be interpreted by Saint Å¿ Marks after the Sabbath was ended and the other t Evangelists On the first day of the week that being the true sence and scope of his words else Christ in his account did rise again upon the seventh-day Sabbath not on the first day of the week and so by consequence upon the second not the third day after his Passion which is directly contrary to all the other Evangelists and Scriptures to the Article of our Creed and to Christs own predictions of his rising again the third day recorded thrice by Saint Matthew himself Mat. 12. 40. c. 16. 21. c. 27. 63 64. which he would never contradict in the history of his resurrection Fifthly it is certain by the constant practise of the Jewish Church who both before and since Christs time even to this present day did ever begin and end their Sabbath at Evening Witnesse Josephus that famous Jewish Historian Contra Apionem l 1. c 833. Hierom comment in Jonam c. 2. Tom. 5. p. 137. Eusebius de Praeparat Evangel l. 8. c. 2. Tom. 1. p. 141. S. Augustine de Tempore Serm. 251. Chrysostome Homil. 4. in Genes Tom. 1. Col. 26. B. Hom. 62. in Matth. Tom. 2. Col. 559. B. Anastatius Sinaita Anagogicarum Contemplationum Heâ—am l 2 Questio 152. 153. Eibl. Patrum Tom. 6. pars 1. p. 634. E. 794 795. Hospinian de Oâ—igine Festorum fol. 31. 72. b. 68 69. 161 162. Marlorat in Matth. 28. v. 1. Joseph Scaliger de Emendatione temporis l. 92. 6. p 119. 532 533. God win his Jewish Antiquities â— 3. c. c. 3. p. 131. Ainsworth his Annotations on Genesis 1. v. 5. Levit. 22 32. together with most ancient and modern Commentators upon Gen. 1. 5. 9. 13. Levit. 23. 32. Exod. 12. 18. Matth. 12. 40. c. 16. 21. c. 28. 1. Mark 16. 1 2 9. Luke 23 54 55 56. c. 24. 1. John 20. 1. Acts 10. 40. 1 Cor. 15. 5. with those Authours quoted in my Histriomastrix p. 643 644. and u others in the margent who all subscribe with one consent that the seventh day Sabbath and all other dayes else in the Scripture and Jewish account did ever begin and determine at Evening This second Conclusion therefore is past all question For the third That the same first day of the week on which our Saviour rose again began at Evening in divine computation it is most certain 1. Because all dayes in Scripture account did then begin as the Premises evidence Therefore this day too Secondly because that seventh day Sabbath on which our Saviour rested in his grave began and endâ—d at Evening as is clear by Matthew 28. 1. compared with Levit. 23 32. and other fore quoted Scriptures by the joynt attestation of all divines and Expositors on these Scriptures and by the second Conclusion Therefore it must necessarily begin at Evening when this Sabbath ended else the Evening may and night between the end of the Sabbath and our Sâ—viours resurrection should be part of no day at all like that of Job Job 3. 3 6. being no parcell of the Sabbath nor yet of that first day of the week on which Christ arose which can-not be Thirdly All the Evangelists with one consent record that our Saviour rose again upon the first day of the week very early in the morning whiles it was dark before the women came to his sepulchre and after the Sabbath was past Mark 16. 1 2 9. Matth. 28. 1 2. Luke 23 56 c. 24. 1 2. John 20. 1 2. the chief reason alledged by all especiaâ—ly by our opposites in this Controversie why Christians solemnize this day as their Sabbath If then he arose upon the first day the day was certainly begun some space before his resurrection else he must rise with it or before it not upon it Neither did or could this day-begin at Morning day-dawning or Sun-rising in divine compute because our Savior was risen and the women were come to the grave before that time as these Texts affirm and yet then the x Sabbath was past and this first day begun which could not be if the day commenced not before the morning begining but at break of day or Sun-rising nâ—ither did it begin at midnight because the Scripture Jews and Ecclesiasticall Writers know no such naturall or divine incepâ—ion of the day therefore questionlesse it began at Evening as the generality of Expositors on these Texts acknowledge it being the true time of the dayes Inchoation in divine accompt Fourthly Mat. 12. 4 c. 16. 21. c. 27. 63. Mark 8. 31. c. 14 58. Luke 13. 32. Hosea 6. 2. Acts 10. 40. 1 Cor. 15. 4. and all our Creeds assure us that our Saviour rose again the third day from his Passion which he predicting to his Disciples useth this expression Matth 27. 63. and Mark 8. 31. After three dayes that is after the beginning of three dayes or of the third day from my Passion not after three dayes ended for then he had risen again upon the fourth day not the third I will rise again which Phrase being all one in sense with upon the third day I will rise again as appears by Matth. 16. 21. implies that a good part
29. Luke 24. 1. John 20. 1. 19. the very name that was given it at the Creation Gen. 1. 5. which was still retained after our Saviours Resurrection and Ascension Acts 20. 7. 1 Cor. 16. 2. having no other title at all imposed on it but this in Scripture that of Revel. 1. 10. to wit the title of Lords-day being applyed by some to the seventh day Sabbath by others â—o d Easter day onely yet by * most to the Lords-day for ought that certainly appears Which name implies that it continued the same after Christs Resurrection as before the First day of the Week for number order beginning the week as afore and so by consequence commencing at Evening as before it being the same in name in order in nature though not in use and observation amongst Christians as it was at the Creation Therefore the same in its inception too and so not altered from Evening to morning Seventhly that very first day on which Christ arose in Scripture and divine account began and ended at Evening not at morning or midnight as I have undeniably proved at large in the third Conclusion Christs Resurrection therefore did no wayes alter or translate the beginning of it from morning to Evening as some fâ—lsely affirm but never prove And if it made no such muâ—ation of the beginning and end of that same First day on which he arose much lesse then of any other that succeeded it or of the other week dayes on which he did not rise again Christs Resurrection did not actually translate the beginning of that first day on which he arosegain from Evening to Morning For had that day begun at Morning just at or from the time which he arose 〈◊〉 some pretend then he had not risen again upon the third but on the second day from his Passion which directly oppugnes the e Scripture and the Article of our Creed that he rose again the third day from the dead not the second To make this reason evident The Morning of this first day began not till day breaking or day-light and if this first day began then too Christ certainly did not could not rise upon it but before it and so on the second day For the women came to the Sepulchre when it was yet dark before day-light appeared or the f day began in this accompt and yet Christ was then risen John 20. 1 2. therefore before the day began in this computation And if they will begin it from the time that Christ arose since Christs resurrection was the cause as they sayd of this its new inception or the Terminus à qâ—o from whence it began they still stiâ—k fast in the same mirâ— For if Christs Resurrection changed the commencement of this day he must be actually risen ere this change could be made since the cause must necessarily precede the effect which must begin from and after it not before or with it and if the moment of Christs Resurrection was the Terminus whence this day began as they affirm his Resurrection must needs precede the day that point of time from whence the day begins being exclusive as precedent to it not inclusive as any part or parcell of it and so Christ must necessarily rise before this first day to wit upon the Sabbath or second day not upon or g after it began and so not upon the third or first day of the week as the Scripture affirms and by consequence not upon that Lords-day which they solemnize from morning to morning in memory of his Resurrection on it which by their own reasoning â—nd computation was before it not upon it All which considered I may undoubtedly conclude that Christs Resurrection did no wayâ—s alter the beginning or end of dayes no not of that first day on which he arose from morning to Evening So that this last Conclusion is infaâ—libâ— These five Conclusions being thus premised and I hope undeniably proved I shall now deduce five unanswerable Arguments from them to prove that the Lords-day doth and ought of right to begin and end at Evening not at morning or midnight 1. If all dayes in Scripture and divine account do alwayes begin and end at Evening not at morning or midnight then the Lords-day being the first day of the week and included in the universality of dayes must do so too But all dayes in Scripture and divine computation do alwayes begin and end at Evening not morning or midnight as the first Conclusion maniâ—ests Therefore the Lords-day doth so too 2. If the seventh day Sabbath in Scripture account did alway commence and determine at Evening and the Jews did ever solemnise it from Evening to Evening then the Lords-day which succeeds it and begins when the Sabbath ends must then begin and conclude seeing all the week-dayes are of the self-same length and must have the same inception and Conclusion since this Sabbath was thus solemnized long after our Saviours Resurrection by the Apostles Jews and Christians too Matth. 24. 20. Acts 13 14 27. 42. c. 14. 1. c. 15. 20 21 c. 17. 1 2 10. c. 18. 4. But the seventh day Sabbath in Scripture calculation did alwayes commence and determine at Evening and the h Jews did ever solemnize it from Evening to Evening as the second Conclusion testifies Therefore the Lords day must then begin and conclude 3. If that very first day of the week whereon our Saviour rose again began and ended at Evening in divine accompt even as it was his Resurrection day then the Lords day kept in memory of his Resurrection on that day being the self same day of the week and having the self same limits as that day had must then begin and end likewise But that very first day of the week whereon our Saviour rose again began and ended at Evening in divine compute even as it was his Resurrection day Therefore the Lords day in respect of its weekly observation and solemnization in memory of our Savlours Resurrection on it must commence â—nd detemine at Evening too The sâ—quel is uâ—deniable the minor is fully proved in the third Conclusion so the Argument is unanswerable 4. This beginning and determination of dayes at Evening be naturall and immutable therefore the Lords day must have can have no other inception or conclusion but at Evening 5. I Christs Resurrection in the morning did no ways alter the beginning or end of dayes nor yet translate the beginning of that day whereon he arose from Evening to morning then we ought to make no such alteration for that were to be wiser than Christ yea to usurp Gods speciall Prerogative to alter times Dan. 2. 20 21. c. 7. 25. so must keep the Lords-day from Evening to Evening not from morning to morning or from midnight to midnight But Christs Resurrection in the morning did no wayes alter the beginning and end of dayes nor yet translate the
with holy duties what an inconvenience burthen would it be Again if it should begin and determine at morning so soon as day-light begins how many Christians are then up through the whole year on Lords-day mornings and the mornings following to commence and conclude it with holy duties yea what a vexation and trouble would it be especially to aged and sickly persons to rise every Lords day and Monday at day-dawning or some space before to begin and close it with meditations prayers praises devotions Certainly if the Lords-day should commence and end either at morning or midnight and Christians were tied in * point of conscience to begin and conclude it with holy exercises most men would grow weary of observing it and cast off the sanctification of it as an intollerable burthen But now if we begin and end it at Evening when every man is up and ends his labours and goes unto his private devotions and familiar duties of his * own accord and then enjoy this rest as on other Evenings how easily and conveniently without any toyl or inconvenience may all sorts of men begin and conclude it in an holy manner without any disturbance of their naâ—ural sleep or endangering their health and how sweetly how comfortably may they embrace the inception and take their farewel of the conclusion of it with what delight pleasure ease conuenience may they sanctifie it This beginning and ending therefore of the Sabbath and Lords-day being the easiest of all others the best for all Christians to take hold of without any pain or inconvenience the best for the true pious commencement and conclusion of these dayes with holinesse and devotion is undoubtedly that which Godhimself hath instituted and all Christians must retain this being one main cause why God commanded the Jews to sanctifie their Sabbath and keep their Festivalls from Evening to Evening Lev. 23. 32. Exod. 12. 18. because the Evening in all the foreuamed respects was most convenient and proper to begin and end all sacred dayes 5. The Lords-day as all of the contrary opinion acknowledge is substituted in the place of the seventh day Sabbath in memoriall of our Sauiours resurrection upon it But that Sabbath as the premises evidence began and concluded at Evening therefore the Lords-day should do so too it being but the ancient weekly Sabbath translâ—ted to another day and there being no preceptnor president in Scripture to begin the Sabbath or Lords-day at morning or midnight but both Precepts and examples to commence and end it at Evening as the foregoing Conclusions prove The rather because It is confessed by all my Opposites in opinion That the Lords-day succeedeth the seventh day Sabbath is to be weekly wholly intirely consecrated to Gods publick and private worship and that by the very Equity and Morality of the fourth Commandement Which is the received opinion not onely of most of our own Writers who have written of the Sabbath or Lords-day and commented on the fourth Commandement by learned Henry Bullinger Decad. 2. c. 4. Joannes Pappus enar in Isaiam c. 58. and very many of the Learnedest Protestant Writers in forreign parts quoted by learned Wallaeus in his Disputatio de Sabbato to which I refer the Reader for fuller satisfaction But likewise of the learnedest popish Schoolmen Commentators and writers of all sorts as namely of Peter Lombard lib. 3. sententiarum Distinctio 37. Richardus de media Villa Joannes Scotus Henricus de Veru-Maria Christopherus Silvestranus Gulielmus Estius and others in lib. 3. Sententiarum Distinct 37. Dionysius Carthusianus in lib 3. sententiarum Distinct 37. in Fxod Enarratio c. 20. where he thus writes Memento ut diem Sabbati sanctifices id est in sanctis operibus diem illum expendas divino cultui arplicas eum Per quod nunc DIEI DOMINICI JVBETVR CELLEBRITAS Bonaventura in lib. 3. sentent Distinct 37. Sermones de decem Praeceptis Sermon 4. operum Tom. 7. p. 8. speculum Animae c. 2. ibid. p. 35. where he determines thus Per hoc autem in Lege NOSTRA DOMINICA intelligitur Observatio siquidem DIEI DOMINICI Eâ—T DE JVRE DIVINO scilicet PRAECEPTUM DIVINVM ut habetur in Exodo Memento ut Diem Sabbati sanctifices c. sancti Raymundi Lumina lib. 1. Tit. de Feriis ac Festis p. 110. 111. acutè Thomas Aquinas in lib. 3. sentent Distinct 37. Artic. 5. 2. Quaest. 122. Artic. 4. with all his foâ—lowers on these places Hugo Cardinalis Comment in Exod. â—0 Tostatus Abulensis in Exod. 20. qu. 11 12 13. an excâ—llent pregnant Discourse to this purpose and in 1. Regum Tom. 1. p. 128. Joannes Gerson Compendium Theologiae in 3. Praeceptum Operum Tom 2. p. 56. Astensis summa lib. 1. Tit. 22. De observantia Sabbati Angâ—lus de Clavatio summa Angelica Tit. Praeceptum sect. 2 3 7. Bernardinus senensis Sermo 10. de Observantia Sabbati an excellent full pious Discourse Paulus de sancta Maâ—ia scâ—utiniun Scripturarum pars 1. Distinct 8. c. 14. Antonius Cadubiâ—nsis Quastionarii lib 1 qu 5. Jacobus de Valentia adversus Judaeos qu. 2. Soto de justitia jure lib. 2. qu. 3. Art 5 qu. 4 Domincus Bannes 2a secundae qu. 44. Artic. 1. Didacus stella Comment in Luc. c. 14. Couarruinas Resolutionum lib. 4. c 19. Conclus 4. 5. Joannis Nyder as also Michael Marspurgiensis in 3. Praeceptum Enchiridion Christianae institutionis set forth by the whole Council of Colen An. 1536 in 3. Praeceptum f. 270. to 276. Hector Pintus Comment. in Isaiam cap. 56. in Ezech. cap. 20. Ambrosius Catherinus Enar. in Genesis c. 2. p. 122 123. Petrus Binsfeldius Enchiridion Theologiae Pastoralis pars 3. c. 10. p. 320. Cardinal Bellarmin de cultu sanctorum lib. 3. c. 11. Azorius the Jesuit Instit. Moralium pars 2. lib. 1. c. 2. Lorinus Comment in Deut. c. 5 p. 222 223 224. Petrus Vincentius de Marzilla Annotatio in Exod. c. 20. Annot. 3. p. 249. Corneâ—ius à Lapide Comment. in Deut. 5. p. 975. Leonardus Marius Comment in Exod. c. 20. Num. 47. p. 504. Vincentius Filiucius Moralium Quaestionum Tom. 2 in 3. Praecepium Deoalogi c. 1. sect. 7. to 11 p. 250. c. 2. p. 251. Ludovicus Ystella Comment in Exod. 20. p. 124. To whom I shall annex our own irresragable English Doctors Alexander Alensis summa Theologie pars 3. qu. 32. Memb. 2. Nicholaus de Lyra a converted English Jew Comment in Exod. 20. John Peelham Archbishop of Canterbury and William Lyndwood Constit Provincialium lib. 1. de officio Archiepresbyteri f. 40. 41. Thomas Waldensis Doctrinale Fidei Tom. 3. Tit. 16. c. 140. De celebrando festivè DIEM DOMINICUM sine mundanis operibus The Flower of the Commandements of God on the third Commandement Dives Paurer on the third Commandement c. 11. f. 120. printed
in times of Popery all of them resolving the fourth Commandement to be Morall still in force obliging all Christians under the Gospel to the weekly observation and sanctification of the intire Lords-day That TOTVS ILLE DIES TVTALITER DIVINO CVLTVI APPLICANDVS EST NIHIL ALIUD AGENDUM NISI DEO VACANDUM and that because DIES INTEGER SABBATUM TOTUM cultui divino SACRATUR not two or three hours of it onely devoted to the publick exercise of Gods worship in the Church as some new * Doctors assent who allot the rest to Sports Pastimes and wordly labours or affairs being more licâ—ntious and prophane than Papists in this point who are generally as strict as the greatest Puritane writers in their Doctrines for their intire sanctification of the Lords day and against the use of all ordinary labours sports pastimes dancing enterludes and carnall pleasures on it or any part thereof even from Evening to Evening when they begin and end it Now if the Lords-day it self be thus to be sanctified and solemnized by Christiaans even by the equity and Morality of the fourth Commaudement it self literally commencing onely the sanctification of the seuenth day Sabbath which began and ended alwayes at Evening Then it must by the very equity and morality of the sourth Commandement be sanctified and solemnized by Christians from Evening to Evening as the seventh dae Sabbath was both by Jews and Christians heretofore by vertue of this Precept which Reason our Opposites can no wayes evade 6. Our opposites themselves apply all Texts and precepts in the Old Testament for the sanctification of the seuenth day Sabbath unto the Lords-day Sabbath as being all one with it in substance Why then should they or any other reject that Text of Levit. 23. 32. From Even to Even ye shall celebrate your Sabbath refuse the usuall Scripture computation of the beginning and ending all dayes all Festivalls at Evening and affix a new incepâ—ion or â—nd to the Lord-day and all other dayes too at Morning or midnight which the sacred Writ doth no wayes warrant As therefore they apply most other things concerning the seventh day Sabbath to the Lords day so must they now the time and Texts for its beginning too unlesse they can give good Scripture reasons for it which no man can do 7. The beginning of the Lords-day and Sabbath at Evening as soon as the Sun sets or the Evening-star begins to shine as it is most certain whereas the beginning of it from the hour or moment of Christs Resurrection which is not certainly known nor expressed by the Evangelists is arbitrary and uncertain and so not to be embraced so is it mâ—st consonant to that rest or Sabbath in heaven of which these Sabbaths are a reall type Heb. 4. to 11. For our heavenly Sabbath ever begins in the very Evening and Sunset of our dayes when death puts a period to them Rev 14. 13. Job 3. 17 18. or at least at the Evening and period of this world when dayes shal be no longer Rev. 10. 6 7. Therefore by the analogy of the type to the substance those Sabbaths should begin at Evening too when the day-light ends the rather because the Evening usually puts an end to our Labours and begins our ordinary rest as death the Evening of our dayes concludes our earthly toyls and travels and commenceth our heavenly rest Rev. 14. 13. 8. This beginning of the Sabbath and Lords day at Evening doth best prepare men for the sanctification and duties of it and most of all prevent the profanation of it For first it makes men to put a timely period to their weekly labours on Saturday Evening and then to begin the sanctification of it with private meditations prayer singing of Psalms reading the Scriptures catcchifing of their children and families examination of their own hearts and wayes and such like holy duties where as the Doctrines of its beginning at midnight or morning light as wofull evperience witnesseth makes many spend a great part of the Satturday Evening and night when the Sabbath and Lords-day begin in true calculation especially in Cities and market Towns in buying selling drinking gaming whoâ—ing and such like worldly or carnall imployments which this Doctrine of its commencement at Evening would easily redresse 2. It causeth men to go to bed and take their rest In due season to rise the more early in the morning to come to the publick duties of Gods Worship with greater chearfulnesse and better Preparation and so to receive more profit by them to resort more timely to the Church to dispatch their own private devotions before they go to the publick Assemblies and to be every way more holy and active wheras the other Midnight or morning inception of it makes Trades men others to set up Saturday nights as we erroneously both call and repute them very late about secular or viâ—ious sinfull imployments there being more sinnes for the most part and disordrs committed that Evening and night then on any or all the other six to lie long in bed the Lords day morning to come very late to Church or not at all to repair to publick duties without any or at least with small preparation bringing along with them heads and hearts full of worldly cares of sinfull thoughts of unlamented iniquities and as full of deadnesse and drowsinesse which makes them either to sleep out prayers and Sermons too or not to observe and mind them as they ought all which the Evening beginning thereof would readily best prevent Wherfore I may safely conclude that the Sabbath and Lords-day ought of right to bâ—gin at Evening since God being * only wise would certainly institute such an inchoation of them as might best prepare and enable men to their Sanctification and most anticipate their prophanation the cause why he prescribed the celebration of the Sabbath from Even to Even Levit. 23. 32. if I righly conjecture 9. It is confessed by all that in the Scripture and Israelites account all dayes began at Evening as I have proved at large before It is likewise most certain that Christ and his Apostles being Israelites did ever constantly observe the Scripture and their own nationall computation of the beginning and end of dayes it being that which Christ himself and all the Evangelists follow as I have evidenced at large in the third and fifth Conclusions neither is it any way probable that Christ and his Apostles or the Primitive-Church and Christians who were in all things guided by them did or would alter this their Nationall and divine beginning or concluding of dayes there being no ground or reason for it for ought that yet appeares If therefore the Lords-day were instituted and consecrated for a Sabbath by Christ himself as many or by his Apostles as most or by the Primitive Church Christians onely soon after the Apostles time as others affirm one of which three opinions is and
Apostles and the Primitive Christians for some good space of time did constantly observe the seventh day Sabbath after Christs Passion and Resurrection the Evangelists and Saint Luke in the Acts ever stiling it the sabbath-Sabbath-day which name it yet retains in * Latine and making mention of its conscionable solemnization by the Apostles and other Christians Mark 16. 1. Luke 23. 56. See Mark 15. 42. and Luke 23. 54. Matth. 24. 20. Acts 1 12. c. 13 14 27. 42. 44. c. 14. 1. c. 15. 20 21. c. 17. 1 2 10. and c. 18. 4. it being still solemnized by many Christians after the Apostles times even till the Council of Laodicea about the year of our Lord 360. as Ecclesiasticall writers and the 29th Canon of this Council testifie which runs thus Å¿ Quod non oportet Christianos Judaizare otiare in Sabbato sed operari in eodem die which many did refuse at that time to do Praeferentes autem in veneratione Dominicum diem there being then a great Controversie among Christians which of these two dayes the seventh day Sabbath or the Lords-day should have precedency t both of them being then observed by some si vacare voluerint ut Christiani hoc faciant Quod si reperti fuerint Judaizare Anathema sint à Christo Since thererefore the seventh day Sabbath was thus solemnized by Christ the Apostles and Primitive Christians after the resurrection till this Laodicean Council did in a manner quite abolish the observation of it it necessarily follows that they began their Lords-day celebration at Evening For the seventh day Sabbath as I have proved in the second Conclusion did ever begin and end at Evening and is so solemnized and begun by the Jews at this day Wherefore they concluding this day at Evening they must necessarily begin the Lords day then because the first day of the week which they celebrated as the Lords-day did then commence the Evening following the seventh day Sabbath being apart of it in their account and one day ever necessarily beginning when the other ends To these five Reasons I might adde those others formerly alledgâ—d to prove that the Lords-day ought to begin at Evening All which being laid together are an infallible proof that admit the Lords-day instituted by Christ and his Apostles yet it was ordained by them from the very first to begin and end at Evening and so to be solemnized and that themselves did thus begin it If it were onely instituted by the primitive Christians * succeeding them no question but they at first concluded that it should be sanctified from Evening to Evening many of them being Jews who kept all their Sabbaths and Festivals from Evening to Evening to whom the other Christians did readily conform in this particular because it was the Scripture computation even from the Creation and for other premised Reasons For the Apostles themselves and other Christians condescending to them for a time in the point of Circumcision Purification and other such Ceremonies quite abrogated by Christs death Acts 21. 20 to 28. 1 Cor. 9. 20. Gal. 2. 14 15. c. 6. 12. would certainly concurre with them in the beginning and ending of their Sabbaths and sacred festivities which were no wayes ceremoniall nor altered nor abrogated by Christs death From which premises I conclude that let the Lords-day be instituted when or by whomsoever yet it was ordained in its primary institution to be solemnized from Evening to Evening and that it was sanctified in this manner by its originall Institutors To put this out of question I shall descend from the alledged reasons to direct Authorities culling out some few of the chiefest in all ages and pretermitting all the rest for brevity sake I shall begin with the ancientest first and so proceed in order to our present times The first Authority I shall insist on is that of Acts 21. 7 8 11. which many object against me though it be most pregnant for me And upon the first day of the week when the Disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech untill Midnight And there were many lights in the upper chamber where they were gathered together c. When therefore he was come up again and had broken bread and eaten and talked a long while even till break of day so he departed This is the very first and best Scripture Authority properly alledged for the solemnization of the Lords-day by the Apostles and Christians of that age who began the celebration thereof at Evening not at morning or midnight as is plain by this Text 1. Because their solemnizing of it begun no doubt at that time when as they came together to break bread that is to receive the Sacrament as most or to keep their Agape or Love-feasts as others interpret it or rather in truth to do both But the Christians in that time did both celebrate the Sacrament and keep their Love-Feasts at u Evening in imitation of our Saviour who first instituted and kept the Sacrament at Evening after Supper Luke 22 20. John 13. 2 4. c. 21. 20. whence it is called the Lords Supper 1 Cor. 11. 20. See Luke 14. 12 16 17 24. Rev. 19. 9. 17. This is manifest by 1 Cor. 11. 20 21. When ye come together therefore into one place this is not to eat the Lords-Supper for in eating every one taketh his own supper and one is hungry and another is drunken Now this Text styling the Sacrament the Lords Supper and informing us that the Corinthians did usually receive it after they had eaten their own Suppers and that some were drunk when they came to receive it and in those times They that were drunk were drunk in the night 1 Thes. 5. 7. ascertains us that this their coming to receive the * Sacrament and keep their Love-feasts was at Evening or candletining when it was Supper time 2. Because the Text saith There were many lights in the upper room where they were gathered together and that Paul preached from the time of their coming together till midnight Both which do manifestly declare their Assemblies begun at Evening as they anciently did because there were many lights in the room where they met which were lightted as the Text insinuates before or so soon as they assembled in it and because it is not probable that Paul who begun his Sermon when they came together as the words imply did preach from Midnight or the morning before till midnight following there being never such a Sermon heard of but onely from Candle tining till midnight the space of four or five hours 3. Because the Christians in the next succeeding ages as is manifest by y Plinie and z Tertullian did begin their Christian meetings and Love-feasts at Evening whence they likewise stiled them a Supper which Tertullian thus describes Coena nostra de nomine rationem suam
night not for the next naturall day which begins at Evening but the next artificiall day of twelve houres day light which begins at Morning In this sense it is used most commonly in Scripture witnes Levit. 22. 30. When ye will offer a sacrifice of thanksgiving to the Lord aâ— your own will on the same day it shall be eaten up ye shall leave none of it untill the morrow compared with Levit. 7. 25. which speaking of the same offering saith He shall not leave any of it till the morning See Exod. 12. 10. c. 16. 19 23 24. where there is the same expression In which Texts the Morrow is nothing else but the morning following for had this offering been at Evening or night when the naturall day begins in Scripture accompt yet they might not have reserved any of it till the Morning for that had been to morrow as morrow is opposed to the night not to the naturall day So in 1 Sam. 19. 11. Saul sent Messengers to Davids house that night to watch and to slay him in the morning and Michall told him saying if thou save not thy life to night to morrow thou shalt bâ— slain Where morrow is not put for another naturall day that morrow in Scripture and the Jews account being part of that naturall day of which this night was the beginning but onely for the day-light or artificiall day being the same naturall day on which these words were spoken Thus it is used in 2 Sam. 11. 9 12 13 14. Esther 2. 14. So Zeph. 3. 3. Her Judges are Evening-wolves they gnaw not the bones till the morrow that is till the morning following And Acts 23. 31. 32. Then the Souldiers took Paul by night and brought him to Anâ—ipatris on the morrow they left the horsemen to go with him In all which places the morrow is put onely in opposition to the preceding night and for the day light following which night and morrow make up the same naturall day not for the beginning of the next enâ—uing naturall day or for another day Hence the Scripture useth this phrase The morrow after that day or after the Sabbath Levit. 23. 11 15. Josh 5. 12. 1 Chron. 29 21. because there is a morrow opposed to the night wherein a thing is done or spoken which is a part of the same naturall day that the night is In this sence morrow must needs be taken here for this meeting beginning but at night and Paul continuing his Preaching untill midnight following ready to depart on the morrow this morrow was nothing but the next morning which was a part of that fiâ—st day on which the disciple met as it was a naturall day consisting of twenty four houres and beginning but that Evening not another day of the week or our Monday morning as some affirm This morrow therefore being but the next morning and opposed to the night onely not to the naturall day on which this Assembly was kept at Troas and this night being part of the fiâ—st day of the wâ—ek which as a natural day in Scripture accompt bâ—gan at Evening could be no other but the Lords-day morning not the Monday following and this meeting â—s the promised Reasons prove could be no timâ— else but our Saâ—uâ—day night notwithstanding this Oâ—jâ—ction So that I may safely conclude that Saint Paul and the Christians of Troas the fiâ—st solemnizers of the Lords-day that we â—ead of did begin its solemnization at Evening not at morning or Midnight Wherefore we ought to begin it then This is my first Authority in point of practise to prove that the Primitive Christians began the Lords-dayes sanctification at Evening My next evidence is that of a Plinie the second who writes thus to the Emperour Trajan concerning the time and manner of the Christians solemnization of the Lords day Soliti erant STATO DIE ANTE LUCEM CONVENIRE carmenque Christo quasi Deo dicere secum invicem Seque SACRAMENTO non in scelus aliquod astringere sed ne furta ne latrocinia ne adulteria committerent ne fidem fallerent ne depositum appellati denegarent c. By which it is evident that the Christians in that age a time of persecution and after ages too did b usually meet together to receive the Sacrament and perform their holy Exercises at night when it began to grow dark and concluded them at day-light or about day-break as the disciples did at Troas Acts 20. 7. to 12. which Assemblies some Ecclesiasticall Histories call Antelucani coetus Night-Assemblies or meetings before day light not because they began in the morning about day-break as some would have it but because they both began and ended beâ—ore day-dawning the Christians in that time of persecution not daring to meet publickly in the day time for fear of apprehension Now this set night on which they kept those Assemblies was not our Sunday but our Saturday night on which our Saviour arose whiles it was dark and in Honour of his Resurrection did they begin and keep their Lords-day solemnization on this night not the night ensuing as is evident by Justin Martyrs second Apology with other ensuing testimonies And these their night conventions were the Occasion of those slanderous imputations which the Gentiles cast upon the Christians c that after their Exercises of Religion ended they did use to put out the lights used to expell the darknesse of the night Acts 20. 8. and then couple promiscuously one with another yea murther and eat up children and commit all manner of villany Since therefore they began their Lords-day exercises at Evening before day light began as this Heathen Authour and all Ecclesiasticall Historians writing of this age accord we need not doubt but the day in their accâ—mpt did then begin since they would not begin the exercises of the day till in truth it began My third Authority is that of Tertullian about 200 years after Christ in his Aâ—olâ—gy for the Christians c 38 39. the words whereof I have already alledged and de Corona militis c. 3. where he writes thus Eucharistiae Sacramentum in tempore victus mandatum à Domino ANTELVCANIS CAETILVS nec de aliorum manu quam praesidentium sumimus wch expresly shews that the Christians of that age did begin their publick Lords day meetings and Love feasts in the Evening and spending the Saturday night as we falsly deem it in Gods worship receiving the Sacrament and other holy duties which night assemblies he stiles b Nocturnae Convocationes because they spent the greatest part of that night in them nocturnae properly not morning or early risings and meeâ—ings before day but a watching or fitting up all night without going to bed or taking rest as the common proverb Nocturnae lucubrationes periculosissimae sunt compared with its opposite Adagie Diluculo surgere saluberimum est and Isa. 30. 29. Luke 2. 8. c. 5. 5. c. 6. 12. John 3.
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 dâ—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 Isâ—aelites and slaving the Egyptians was the occasion why the 14. day of the first Moneth was solemnized â—or a Passâ—ovâ—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 Exâ—d. 12 4. to 40. The Jews deliverance from Haman and thâ—iâ— 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 immâ—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 Staâ—ute of 3 Jacâ—biâ—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 â—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 suâ—mised was actually effected by it 4. Had Christs Resurrection actually constituted that day on which he arose and all other fiâ—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 oâ— this alteration before any knew this day was instituted for a Sabbath or â—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 pâ—ivity oâ— that he would consecâ—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 Johnâ— 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
other times there is a necessity that dayes Gods Standard Royall to measure all temporary things occasions and solemn Festivals happening on them should limit both Festivals themselves and the causes of their institution and so that the Lords-day should be squared by the first day of the week to which it is confined not the first day or Lords-day by the time of our Saviours Resurrection on it And why should not the Lords-day be squared by the first day on which our Saviour arose Is it not celebrated principally in remembrance of his Resurrection on that day Is not the Lords-day the first day and the first day the Lords-day Is not all the fiâ—st day the Lords-day and no part of the 2d day would you not have it like that first day on which Christ arose not different from it If so then that first day must be the only measure of it and it must begin and end at Evening as that day did If otherwise you make the Lords-day different from that day whereon Christ rose you sanctifie but part not all the first day you piece up a Lords-day of half the first day and half the second day and make Christs Resurrection the measure of the day when as the day was the measure of it all and and either of which is grossâ—ly absurd You see therefore in the first place that the ground on which the Opposites build their opinion of the Lords-dayes commencement at morning is but a châ—in of falshoods and notorious errours And so the objection meerely false in the sence that they intend it 2. I answer that â—hough Christs Resurrection was the principal cause of Christians celebrating the first day of the week for the Lords-day Christian weekly Sabbath yet it was not the sole cause or occasion of it there being many other causâ—s likewise alleadged for it by ancient and modern Divines and others as that it was the first day of all others whereon God created the light that God raineed Manna in the Wildernesse on it that Christ thereon rose again from the dead and that the Holy Ghost descâ—nded thereon upon the Apostles Thus expressed in the Excerptions of Egbert Archbishop of York about the year of Christ 750 c. 36. Spelmanni Concil. Tom. 1. p. 262. Dominica dies prima dies seculi est dies Resurrectionis Christi dies Pentecosten ideo SANCTA EST c. And thus in some ancient Saxon Canons some of uncertain date yet supposed to be 1000 years after Christ Ibidem p 600. c. 24. a Dies verò Dominica quia in eo Deus lucem condidit in eo Mannam eremo pluit in eo Redemptor humanigeneris spoute pro salute nostra mortuis resurrexit in eo Spiritum Sanctum super discipuâ—os infudit tanta debet esse observantia ut praeter Orationes Missarum solemnia ea quae ad vescendum pertinent nihil aliud fiat c. On which particulars many of our modern writers insist Now as it was the first day of the world whereon light was created it clearly began at Evening Gen. 1. 5. The Manna falling on it â—elâ— with the dew IN THE NIGHT Numb 11. 9 Exod 16 13 14. Christs Resurrection thereon was early in the Morning whiles it was yet dark John 20. 1. Luke 24. 1 2 6. Matth. 28. 1. 6. Mark 16. 1 2. The Descent of the Holy Ghost upon the Apostles thereon was about nine of the clock in the Morning or the third houre of the day Acts 2. 1. to 16. To these Reasons of its sanctifiâ—ation most of our late Divines annex Christs apparition to his Disciples on this day after his Resurrection and that was AT EVENING a little before Sunset John 20. 19. Now if all these severall occurrents on the first day of the week concurring joyntly towards its sanctification as a Lords-day or Christian Sabbath should alter its Primitive beginning and end at the Creation as the first day of the world when it began and â—nded at Evening to the time and hour of these severall Occurrences thereon it should have as many severall beginnings and ends at severall times houres repugnant to each other which would make it five severall dayes in stead of one yea no day at all but a Monster of dayes and Sabbaths To reconcile which repugnances and avoid such confusion the Objectors must disclaim their confident objected mistake That Christs Resurrection being one cause of the Lords-dayes solemnization onely did actually change the beginning of the day from Evening to Morning and grant it still begins at Evening as before it did 3. I answer that this Objection is a meere Petitio principii a begging of the thing controverted as granted instead of proving it For they lay this for a foundation that Christs very Resurrection did change the beginning of the Lords-day or first day on which he arose from Evening to Morning which is the thing in truth they ought to prove Yea but they confirm it too as well as say it How I pray Christ rose again in the Morning Ergo he translated the beginning of the day to the Morning But how is this Consequent made good why thus Christs Resurrection was the cause of the Lords-day Therefore the day must begin when he arose and not before for the effect ought not to precede the cause I subioyn that in this Argumâ—nt is a treble sophisme Fiâ—st there is Fallacia dictiouis in the word cause which signifieth either an oâ—iginall impulsive cause And so it is true that Christs Resurrection was the cause of the Lords dayes solemnization to wit the cause why Christians afterwards did solemnize it or else an immediate efficient constiâ—utive cause Christs Resurrection was no such cause of the Lords day as I have proved Yet the Objectors in this Argument make it so for that is theiâ— meaning If they take cause here onely in the fiâ—st sence then the Argumâ—nt is a meere inconsequent for the original cause or occasion of a thing may in point of time precede the effect for many hundred years Adams fall wâ—s the cause or occâ—sion of Christs Incarnation Passion Resurrection and Ascension Rom. 56. to 20. yet these were many thousand yeaâ—s puny to it The three yâ—ars famine in Davids time was occasioned by Sauls slaughter of the Gibeonites many years before 2 Sam. 21. 1. Yea most Diviâ—â—s generally affirm that though Christs Resurrection was he occasion or impuâ—sive cause of the Lords-dayâ—s iâ—stiâ—ution yet the institution of it was some space after iâ— not contemporary with it This Argument therfore is buâ— a meer inconsâ—quâ—nt Christs Resurrection the originall occâ—sion of the Lords dayâ—s institution was in the mâ—â—niâ—g Ergo hâ— Lâ—â—ds day must then begin 2. Here is â—ikâ—wise â—â—â—lâ—acie in arguing that the Lords day mâ—st 〈◊〉 at Moâ—ning not Evening bâ—cause the effâ—ct cannoâ— pâ—â—â—edâ— the cause when as the Aâ—gument should be â—â—st contrary The â—ffect begins ever when
duties So that this Councill is a most clear satisfactory proof both in point of Doctrine and practise that the Lords-day ought to begin and end at Evening and was actually so observed by all Christians of this and former ages I wonder therefore why some who think themselves learned should so far forâ—et themselves as to call it an upstart Novelty not heard of in the Church till now of late it being ever the received doctrine and practise too of all Churches Christians till within 70 years last past My twelfth Proof is the famous English Council at Berghamstede under Withred King of Kent An. Christi 697. in Spelman Concil. Tom. 1. p. 195. Can. 10 11. Si In VESPERA praecedente diem Solis POST QUAM SOL OCCUBUIT aut in Vespera praecedente diem Lunae post oceasum solis fervus ex mandato Domini sui opus aliquod servile egerit Dominus factum 80. Solidis luito Si servus hisce diebus itineraverit Domino pendet 6 solidos â—ut flageâ—o caedatur Si liber homo id faciat tempore vetito sit reus Collistrigii mulctae qui eum detulerit dimidium habeat tam mulctae tam Wiâ—gildi By which Law it is most evident that the Lords-day began and ended at Evening after Sun-set and was to be solâ—mnized from Evening to Evening without doing any serâ—iâ—e work on Sunday nights after sun set as well as on Saturday nights though the Lords-day then actually determined To which I shall adde that of Venerable Bâ—da our learned Countreyman in his Homily on Matthew 28. verse 1. quoted by Bartholomaeus Brixiensis in his Glosse upon Gratian Distinct 75. In die ista to wit the Lords-day NOCTES INCIPIUNT PRAECEDERE DIES ideo fortè ut tres dies noctes haberi possint in quibus Dominâ—s fuit in ventro terrae quod nec sic habetur nisi Synechdoâ—hicè vel declaratur quia Missa non decantatur in Sabbato sed in principio sequentis noctis dicitur Deus qui hanc SACRTISSIMAM NOCTEM c. ita est die Dominica Nox illa A Passage so plain for the Lords days beginning on saturday at Evening that it needs no glosse and this was the doctrine and practise of our Nation then My thirteenth Authority is the Synod of Franckford under Charles the Great famous for the Doctrine of Images therein condemned the 22. Canon whereof apid Achuini opera Col. 1893 resolves our question thus Vt Dies Dominica à vespera usque ad vesperam servetur A direct determinaâ—ion of the point in difference That the Lords-day is to be kept from Evening to Evening My fourteenth probation is the expresse decree of the Emperour Charls the Great himself and Ludovicus Pius Capit l. 6. Tit. 186 apud Fredericum Lindebrogum Codex Legum Antiquarum p. â—â—8 apud Bochellum Decret. Ecclesiae Gallicanae l 4. Tit. 3. c. 39. p 589. A Vespera usque ad Vesperam Dies Dominious servetur What can be more full and punctuall than this Which is seconded Capit. l. 1. c 15. as a decree of the Council of Laodicea My fifteenth is Concilium Foro-Juliense under the same Charls c. 13. apud SuriuÌ„ Tom. 3. p. 266. Diem autem Dominicum Inchoant Noctis initio id est Vespere Sabbati Quae in prima lucescit Sabbati quando signum insonuerit vel Horaest ad Vespertinum celebrandum non propter honorem Sabbati ultimi sed propter sanctam illam Noctem pâ—imi Sabbati id est Dominiâ—i Diei cum omni reverentia honorifica Religione Venerari omnibus mandamus A Canon so apparent for beginning the Lords-day at Evening that it needs no illustration My fixteenth is the Synod of Towres under the same Charles Canon 40. apud Surium Tom 3 p. 227. Itemque interdicat ne mercata placita usquam fiant die Dominica quâ oportet omnes christianos à servile opere in laude Dei gratiarum actione Usque ad Vesperam perseverare which compared with the former Canons is a direct proof that the Lords-day begins at Evening because then the celebration of it by this Canon is to end My seventeenth is the Council of Mentz Anno 813. recorded by Juo Caruotensis Decretalium parâ— 4. c. 16. which decres thus Omnes Dies Dominicos à Vespera in Vesperam cum omni veneratione observatione decrevimus observare ab illiciâ—o opere abstinere c. A pregnant testimony in this point My eighteenth is that of H Rabanus Maurus Homilâ— de Dominicis diebus in his works at large Edit. 1616. Tom. 5. p. 605. where he thus resolves this question on my side Observemus ergo diem Dominicam sanctificemus illam sicut antiquis de sabbato praeceptum est dicente Legislatore A Vespera usque ad Vesperam celebrabitis sabbata vestra Videamus ne otium nostrum vanum sit Vespera Diei Sabbati usquead Vesperam Diei Dominici sequestrati à rurali opere omni negotio solo divino cultui vacemus To whom I may adde his Coetanian Haymo Halberstattensis Homilia in die Paschatis p 7 8. who there resolves in punctuall termes that the Lords-day begins and ends at Evening not at morning and so ought to be solemnized from Evening to Evening My nineteenth is the Councell of Compendium apud Radulphum Tungrensem de Canonum observantia Propositio 15. Bibl. Patrum Tom. 11. p. 445. F. Tom. 14. p. 242. apud Alexandrum Alesium Summa Theologiae pars 3. Quaest 31. Artic. 2. p. 145. Both these Authors being of the same judgement with this Councell which decrees thus Omnes Dies Dominicos à Vespera usque ad Vesperam omni vâ—neratione devotione observari c. words most direct in point My twentieth is the Authority of Amalarius Fortunatus Bishop of Triers who flourished about the year 920. De Ecclesiasticis officiis lib. 1 c. 12. Bibl. Patrum Tom. 9. pars 1. p. 311. F. Dominica Nox in magna gloria celebratur ut liquet omnibus qui morem nostrae Ecclâ—siae â—enent Unde Augustinus ex Sermone ad Populum vigiliis Paschae Deinde Sabbati Dies à sua nocte incipâ—ens finitus est vespere incipientiâ— noctis Quae pertinet ad imtium Diei Dominicae quoniam Eam Dominus suae Resurrectionis gloria consecravit Illius itaque Noctis ad inâ—tium Diei Dominicae pertinentis nunc istam solenniter memoriam celebramus What can be more plain to testifie that both in the judgement and practise of that age the Lords-day did begin and end at Evening and that Christ by his Resurrection consecrated this night for his service not the Morning and day following it onely excluding it My 21. is the Ecclesiasticall Laws of Edgar and Canuius two ancient Kings of this Island recorded in Lambards Saxon Laws and in