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
must be granted by them for undoubted truth then it is most certain that it must and did at its very first institution and observation begin and end at Evening not at morning or Midnight or bâ—cause Christ himself his Apostles and the Primitive Church did ever constantly observe this computation Therfore they would not did not institute any other beginning of it but this alone which reason in my poore weak apprehension is so solid that it admits of no evasion or reply Lastly That beginning and end of the Lords-day which the Church people of God in all ages from the first institution of the Lords-day to this present age have constantly observed and the Church and learned in those ages pofitively in expresse terms resolved to be most true and genuine is * questionless the proper infallible inception conclusion thereof This no man I presume either will or can deny But this beginning and ending of the Lords-day at Evening which I here plâ—ad for is that which the Church and people of God in all ages from the first in stitution of the Lords-day to this present age have constantly observed and the Church and learned in those age have positively in expresse termes resolved to be most true and genuine none â—ver oppngning iâ— till q Wolphius about some sixty years since the first I find or hear of that broached â—â— is new opinion of its beginning at morning because our Saviour did then rise again whose authority and sophisticall reason a meere Non sequitur as I shall prove anon hath sâ—duced and drawn over many unto his opinion both in their judgements and practise too Therefore it is questionlesse the proper infallible inception and Conclusion thereof The Minor which is onely liable to exception and may seem a Paradox to some who over-rashly stile this Position of the Lords-dayes beginning at Evening an upstart novelty never heard of in the Church of God till this present age in truth because thâ—mselves are ignorant in Antiquities and versed onely in late modern writers who fomeâ—t the contrary Error which I daâ—e affirm to be the late sigment of some modern Authâ—â—uâ—s not once so much as heard of in any former ages which I here challenge them to disprove I shall make good by unanswerable Reasons and Authorities as I conceit them even from the very Apostles time to this present Century and that in a Chronologicall method beginning with the Primitive times and so descending in order to this present age It is a Querie not yet resolved amongst Divines when and by whom the observation of the Lords-day for a Sabbath was instituted Some hold it was instituted by Christ himself between his Resurrection and Ascension Others that it was instituted by the Apostles after Christe the Ascention but at what certain time they do not accord A third sort affirm that it was ordained onely by the Primitive Church and Christians a little after the Apostles times or as the * Council of Paris and others affirm by the Council of Laodicea about 360 yeares after Christ but not by Christ or his Apostles For my own part as I shall not peremptorily resolve in this place which of these opinions is the truest it being not the scope of this present discourse â—eferring you to Mr. Sprint Dr. Bownd Mr. Widly Mr. Dod Mr. Cleaver Mr. Bernard Dr. Twisse Bishop Andrews the Practise of Piety Mr. Elten and others who have written of this subject on the fourth Commandement for satisfaction herein which requires a particular Tract. So I shall on the other side positively affirm that let the Lords-day be instituted either by Christ himself or the Apostles or the Primitive Church and Christians succeeding next after the Apostles about the end of the first Century after Christ at which tiâ—e it is clear by the testimonies of Ignatius Clemens Alexandrinus Justin Martyr Tertullian Irenaeus Plinie and others that the Lords day was usally solemnized by Christians yet the fiâ—st Institutors of it and the Primitive Christians who first observed it did ever begin and end it at Evening which I shall make good by these reasons there being no direct convincing authority â—â—â—ant either when the Lords-day was first instituted or â—t what time it was first appointed to begin 1. If Christ or the Apostles constituted it for a Sabbath it is more then probable if not certain that they ordained it to begin and end at Evening 1. Because they being all Jews and ever exactly following the Scripture and their own Nationall account of commencing the day at Evening as I haue formerly euidenced we cannot conceive that they should institute any new beginning of the Lorde-day at Midnight or Moruing contrary to the Scripture and their received Countâ—ey account but that they still observed this usuall and divine computation even in the Institution and Solemnization of this day 2. Because this beginning of this day being immutable and in * God the Fathers power onely to alter not in theirs it had been a presumption in them to change it without a speciall Commission from him the times being still in his power even at Christs Ascension not in Christs or his Apostles Acts 1. 7. But we never read of any such Commission granted them to alter this day from Evening to morning therefore it is presumption yea folly to believe or assirm it 3. Because the Lords-day as all sides accord was instituted in memory of Christs resurrection on the first day of the week Now the first day as I have manifested began and ended at Evening in divine Evangelicall account even as our Saviours Resurrection day neither did his Resurrection on it alter its beginning from Evening to morning Therefore the Lords-day being but the first day of the week and having the same beginning and setting as Christs very resurrection day had must begin and end at Even at its Primitive Institution and observation neither did or could the Institution of the first day of the week for a Sabbath in memory of Christs Resurrection change the beginning of the day since Christs resurrection it self in the morning the supposed cause of this alteration did it not 4. Because Christ or his Apostles would never consecrate a day in memory of the Resurrection on it within the compasse of which day Christ did not rise again for that were a great absurdiâ—y But had they consecrated a Lords-day to begin at Morning from day-breaking or from the very time that Christ arâ—se which is uncertain unknown and so this Lordsdayes beginning too they had instituted such a Lords-day within the compasse of which Christ did not rise he being risen before day-break whiles it was dark Matth. 28. 2. John 20. 1. and his Resurrection being but the point from which the day begins and so not within it on it but before it Therefore they instituted it to begin at Evening not at morning 5. It is certain that Christ himself his
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
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
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.
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
beginning of that day whereon he arose from Evening to Morning Therefore the Lords-day ought to be kept from Evening to Eâ—vening not from morning to morning or midnight to midnight What can be truly and substantially replyed to these five Arguments I cannot conjecture they being of sufficient weight to oversway the ballance of this Controversie Now to clear this truth more fully I shall to these five Arguments accumulate ten reasons more proving that the Sabbath and Lords day ought to begin at Evening First because this inception of the Sabbath and Lords day is most suitable to the nature of these dayes For the Sabbath being nothing else in proper speech but a day of rest and being oft times stiled in Scripture a Sabbath of rest Exod. 16. 23. c. 23. 12. c. 31. 15. c 34. 21. c. 35. 2 Levi. 16. 31. c. 23. 3. 32. c. 15. c. 25. 21. c. 34. 21. Deut. 5. 14. both man and beast being enjoyned to rest from their labours on this day it is most agreeable to reason and the equality of the day that this resting day should begin at Evening when men naturally and customarily begin their rest and end their labours rather than at morning when they commonly begin their work or at Midnight when as they are in the midâ—est of their rest and slâ—ep For when can a day of rest so aptly commence as when men begin their rest their resting on it from other labors being one part of the solemn zation of it This therefore being the fittest time to begin the day no doubt but God who doth all things wisely and in the * aptest season hath ordered that it should then commence â—s I have manifested in the foregoing Conclusions it being most proportionable to the nature of the day Secondly this commencement is most agreeable to Gods own example and to the fourth Commandement for God began his seven dayes rest i so soon as ever he ceased from his six dayes works of Creation Gen. 2. 1 2. 3. Exod. 20. 9 10. yea the fourth Commandement prescribing us to labour six dayes and to do all our work and to rest the seventh day implies that we should bâ—gin our Sabbath dayes rest when as we finish our six dayes woâ—k and that is at Evening not at morning or midnight Therefore we should then commence our sanctification of it and rest upon it Thirdly this beginning of the Sabbath and Lords-day is every way best for men as most consonant to the course of nature and their common practise for men naturally and customarily and that by Gods own appointment and the Scriptures approbation end their weekday labours at Evening and bâ—gin their rest at k or night witnes Ps. 124. 22 23. The Sun ariseth man goeth forth unto his work and to his labour untill the Evening John 9. 4. I must work the works of him that sent me whiles it is called to day the night cometh when no man can work Judg 19. 16. Behold there came an old man from his work out of the field at Evening Zâ—ph 2. 7 In the houses of Askelon they shal lie down in the Evening 1 Thess. 5. 7 Those that sleep sleep in the night together with Gen. 19. 1 2. Exod. 18 14. Gen. 2â— 11. Numb 29. 19. Levit. 19. 13. Nâ—b 4. 21 Judg. 19. 4. 11. Eccleâ— 2. 23 Num 22 21. Judg. 9. 33. c. 20. 19. c. 19. 8. Hos. 7. 6. Is 5. 11. whereas as by a natural instiâ—ct and Gods command they usually begin their work in the morning not their rest as is evidâ—nt by Eccles 11. 6. In the morning sow thy seed Mat. 20. 1 2 3. The Kingdome of heaven is like to a man that is an housholder which went out early in the morning to hire Labourers into his vineyard and by Gen. 19. 15 c. 28. 24. 54 44. 3. Exod. 20. 1. c. 18. 14. Judg. 20. 19. Ruth 3. 13 14. Psal. â— 27. 2. 1 Chron. 23 30. Mat. 27. 1. Psal. 104. 22. 23 Now the Sabbath being a day of rest from labour and being likewise made for man noâ—man for it Mark 2 27. and men naturally and ustomarily in all ages all â—lâ—ces by Gods own ordination determining their weekly labours and beginning their rest at Evening it is most fit moâ—â— proper and convenient in respect of men and this their naturall use that the Sabbath and Lords day should begin at Evening when as they voluntarily and naturally ceâ—se their secular labours and devote themselves to râ—st But most unsuitable and inconvenient to begin it in the morning the time when work begins or at midnight when half their rest is past Neither is this reason to be slâ—ighted For all things being made l for man and the Sabbath too no doubt but God did accommodate and suit them in such manner as should be most commodious and convenient for men and most consonant to the naturall course of their affairs This Inchoation therefore of the Sabbath and Lords-day being most proportionable to the naturall order of mens working and rest and so the more easie and possible to be observed by them is no doubt the truest the properest of all others and therefore ought to be embraced 4. That the beginning of the Sabbath and lord-Lord-day which is easiest for Christians to observe and doth best of all begin the sanctification of them is questionlesse the best the truâ—st But this beginning them at Evening is such 1. Because men then naturally end their worldly imployments and begin their rest â—ven of their own accord without constraint and what so easie as that which is naturally and voluntary 2. Because all men that have any Religion or shew of Christianity in them do then constantly fall to their private devotions and family duties the Evening being a fit time for holy meditations prayers and religious exercises Gen. 24. 63. 1 Chron. 16. 14. 2 Chron. 13. 11. Psal. 55. 47. Psal. 65. 8 Dan. 9. 21. Now what time so fit to begin the Sabbath and Lords-day appropriated n wholly to Gods worship as that whereon most Christians voluntarily and constantly apply themselves unto his immediate Service in their closets or in their familie devotions 3. These dayes are dayes of o holynesse and being such ought alwayes to begin and end with holy duties Every Christian will grant it fitting and convenient if not necessary that the Lords day should be begun and ended with private and continued with holy publick exercises suitable to the day Which being so if it should begin and end at Midnight what Christians usually do or can conveniently begin end it thus they being then at rest yea * fast asleep in their beds that by the course of nature and Gods own appointment without any sinne at all 1 Thes. 5. 7. Mat. 25. 5 6. c. 26. 45. And for men to be tied to rise up at midnight or to sit up til then to begin then the Lords-day
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
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
needs begin at Evening The Lords day being onely the first day on which Christ arose and all the first day not part of it and part of the second day as it is and must be in the Opposites computation Fourthly that day on which Christ arose both as a week day and as a day was precedent to his Resurrection both in time nature and in the sanctification of it for a Lords-day For there must be fiâ—st a day of the week bâ—fore Christ could rise upon it or any consecrate it for a Sabbath or Lords-day therefore his Resurrection on it and the consecration of it for a Lords-day did not could not alter the limits or nature of that day but both of them must be regulated squared by its former bounds Fifthly Christs Resurrection and the Lords-day solemnization have no set limits of time of their own being no parts of time but onely measured out by time therefore they can give or proportion out no limits of time to the first day but the first day being a part of time must set limits of time to them And to make Festivalls or their occasions measurers out of the length bâ—ginning or end of days which the Objectors do is as grosse an absurdity as to measure the bushâ—ll by the corn or the yard by the cloth not the corn anâ— cloth by the bushell or yard or as to square the Rule by the tree measure the quart pot by the wine weigh pounds and weights by the wool flesh bread fruits not the tree wine wool c. by the rule quart pound weights Sixthly every memorable accident happening upon any day and so by consequence our Saviours Resurrection on the first day of the week cannot possibly alter the beginning of that day For if it falls out just at the dayes beginning it is a reason that the day and Festivall solemnized in memoriall of it should then begin because both the day and the occasion of its celebration commence together if it happen after the day begins as Christs Resurrection did it cannot nullifie or change its beginning because it was irrevocably past and gone before Et quod factum quod praeteritum est infectum reddi non potest no not by God himfelf much lesse by any accidentall occasion which cannot possibly operate to nullifie or alter that which was past and gone before it was in being Since therefore no occasion happening either with or after the beginning of any day can possibly alter the time of its inception the Festivity instituted in memory of that occasion on that day must inevitably begin and end when the day doth in its naturall and usuall course and so the Lords-day too which must begin and end at Evening because that day on which Christ rose again did so Seventhly Christs Resurrection and so any other memorable accident upon any dayes was but a meere transient act done past almost in a moment or minutes space wherefore it could properly of it self consecrate onely that space of that day which it took up and no more for the forepart of the day being past the following part of it to come and neither of them in being but that space thereof in which he rose again Christs Resurrection could not properly operate to consecrate either the antecedent or subsequent part of that day of it self much lesse any dayes ensuing If therefore the Lords-day or first day should be limited or bounded out by the time on which Christ rose which is the Opposites Doctrine we must either observe no Lords-day at all or else a Lords-day of a minutes length and that minute uncertain when to begin or end because the hour or minute of Christs rising again is unknown Since therefore there is both an expediency and necessity that Christians should observe a day a Festivall of a greater length than the very moment in which Christ rose in memory of Christs Resurrection the instituters of the Lords day considering that God himself did ever bound out all Festivalls by dayes not minutes hours or half dayes stretching the limits of them farther than the bounds of their occasions reached which were commonly short and transitory partly in imitation of Gods own former proceedings in such cases and partlâ— out of necessity did extend the bounds of the Lords-day beyond the space in which he was rising even to the intire day whereon he arose and so to that part of the day preceding as well as to that succeeding it the very act of Christs Resurrection being but momentany and not so large as the whole dayes extent Whence we may clearly see an absolute necessity of limiting Festivalls by the days limits not by their occasions of beginning the Lords-day at Evening though the Resurrection the cause of its future solemnization was not till morning and of making such occasions and the Resurrection to relate à parte ante as well as à parte post to consecrate the precedent as well as the subsâ—quent part of the dayes on which they happen without any violation of the objected Logick Rule That the effect cannot precede the cause which is true onely in this sense that the Lords-day could not be actually observed as a Lords-day in memory of Christs Resurrection on it befâ—re he actually rose again else Festivalls and the Lords day should be scarce half-holy-dayes sometimes not above a minutes or hours length which would be dishonourable to God to Christ to the Church and disadvantagious unto Christians Eightly if Festivalls or their occasions and so Christs Resurrection and the Lords-day should alter the beginning and end of dayes as the Objectors pretend it would bring in an absolute confusion of all timâ—s and dayes For then every last occasion of solemnizing any day must change the beginning of all other dayes and reduce them to the time that that occasion happened and so every punie Festivall should alter the limits of all dayes and Festivalls formerly settled which were injurious yea absurd and would cause so many alterations in day as would render all days weeks years uâ—certain or else every day or Festival should have severall beginnings and ends answerable to the hours of the severall remarkable accidents happening on them some beginning at one hour some at another some being long others short some beginning at one time in one Country and at another time in another Countrey which would bring such a perplexity intricacy into all computations of time and all Chronologie as neither God nor man could suffer breed much confusion both in Contracts Festivals all divine and humane affairs overturn Religion Lawes Dayes Weeks Moneths years and reduce all things to a meere incertainty in regard of time which hath continued the same in all ages and places from the Creation to this present without any variation the week consisting of seven dayes and each of those dayes of 24. hours onely as they did at the Creation Wherefore to prevent this generall confusion incertainty disorder in dayes and
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-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
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
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—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-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.
that age did solemnize our Saturday night before Easter especially and spâ—nd it all in holy vigils prayers and religious exercises because Christ rose upon it accounting it a part of the Lords-dâ—y and beginning their Lords-day exercises on it not on our Sunday night My ninth Proof is the fourth Council of Toledo in Spâ—in Canon 8. Apud Surium Tom. 2. p 729 Lucerna Cereus in pervigiliis apud quasdam Ecclesias non benedicuntur eur à nobis benedicantur inquirunt Propter GLORIOSVM enim NOCTIS ILLIUS SACRAMENTUM haeâ— sol mniter benedicimus ut SACRAMENTUM SACRAE RESURRECTIONâ—S CHRISTI MYSTERIUM QUOD TEMPORE HUIUS NOCTIS VOTIVE ADVENIT BENEDICTIONEM SUSCIPIAMUS Et quia haec observatio per multarum loca terrarum Regionesque Hispaniae in Ecclesâ—is commendatur dignum est ut propter unitatem pacis Gallicanis Ecclesâ—is conservetur Nulli autem impune erit qui hoc contempserit sed Patrum regulis sub acebit By which Canon it is most apparent that the Christians of this age did solemâ—ize our Saturday night with holy viâ—ils prayers and exercises of Religion beginning their Publick Assemblies and Lords-dayes duties on it because the glorious Sacrament and Mystery of Christs Resuriection hapned on it the blessing whereof they expected to râ—ceive by this nights sanctification Therefore questionlesse they began their Lords-day at Evening and made this night onely not our Sunday night parcell of it because Christ in their accompt did rise again upon it Neither was the celebration of this night the practise onely of some few private Churches but of all Christian Churches in that centurie since this Councell layes it down as a prevailing argument why all Churches should consecrate their Candles and Tapers on it as well as the Spanish Church and Churches in France which had been no motive at all had not the solemnization of this night in memory of Christs Resurrection been universall though the superstitious Ceremonie of Hallowing Lights and Tapers on it was not so Which general received practise of solemnizing this night spending it thus in vigils prayrs even from the apostles time till long after this Councill is a satisfactory argument to me that Saint Pauls and the Disciples meeting at Troas upon the first say of the week where they spent the whole night together in preaching and other Christian exercises Acts 20. 1 9 10 11 was on our Saturday not Sunday night it being no doubt the originall pattern from whence this custome sprung which this Councill mentions My tenth Evidence is the expresse inanswerable Authority of Anastatius Sinaita Anagogicarum Contemplationum lib. 2. Quaest. 86. 152. 153. Bibl. Patrum Tom. 6. pars 1. p. 634. E. 778. 795. Propterea Scriptura tenebras ponit ante lucem quoniam prius eramus in errore deinde transeamus ad lucem Propterea PRIOR EST VESPERA DEINDE DIES LEGE EST CONSTITUTUM it seems there was then some expresse Law and Canon for iâ— in force as these forecited UT INCIPERETUR A VESPERA DOMINICA quoniam à morte objeuâ—a proce â—imus ad lacem Resurrectionis NOS DOMINICAM A VESPERA SABBATI AUSPICAMUR so that â—â— was the constant practise of Christians in that age to begin the Lords day on Saturday at Evening QUEMLIBET Dâ—EM A VESPERA COMPUTARE ET CUM PRAEâ—EDENTE NOCTE SEU UNUM COPUâ—â—RE SOLEMUS which last word implies a constant Custome in that time Sedenim Moyses vaeationem à laboribus in Sabbato it a dâ—scripsit VT ET RAECEDENTE NOCTE ET SEQVENTI DIE OTIVM AGERENT Testes do Judees QVI VSQVE INHODIERNVM DIEM ID OBSRVANT Quiâ—pe qui non illam noctem quae Sabbatum subsequitur SED illaÌ„ QVAE ANTEGREDITVR cessatione ab operibus quiete colunt this therefore was and is the Jewish and Scripture computation ET NOS IN OBSERVATIONE DIEI DOMINICI PRAECEDENTEM NOCTEM TANQUAM CUM DIE COPULATAM ET NON SEQUENTEM NOCTEM VENERAMUR An Evidence so expresse so punctuall as may satisfie all the Opposites and cannot be evaded My eleventh Testimony is the positive Resolution of an whole Generall Council and so by consequence of all Christian Churches in that age to wit the sixth Generall Councill of Constantinople Can. 56 Surius Conciliorum Tom. 2. p. 1052. Dominicis genu flectere à divinis nostris PATRIEVS Christi Resurrectionem honorantibus canonicè accepimus The first generall Councill of Nice Canon 20. having so decreed Ne ergo hujus observationis evidentiam ignoremus fidelibus manifestum faâ—imus QUOD POST VESPERTINUM SACERDOTUM AD ALTARE SABBATO INGRESSUM EX CONSUEâ—UDINE QUAE SERVATUR NEMO GENU FLECTIT USQUE AD SEQUENTEM VESPEâ—AM IN QUA POST INGRESSUM IN VESPERTINO SEU COMPLETORIO GENUA RURSUS FLECTENTES DOMINO PRECES OFFERIMUS Servatoris enim nostri Resurrectionis veluti praecursorem NOCTEM quae suit ante Sabbatum accipientes HYMNIS AB EA SPIRITV ALITER INCIPIMVS Festum ex tenebris in lucem finientes ut in persecto ae integro DIE AC NOTCE nos Resurrectionem celebremus A most full unanswerable Authority if a liâ—tle explained It was the received Custome of the Primitive Church as this Canon all Antiquity witnes to pray standing not kneeling all the whole Lords-day in memory of our Saviouâ—s Resurrection standing up again from the dead Whence these their Lords-day Exercises were called * Stationes à stando in English Stations because they ever stood and never kneeled in them Now this Custome of praying standing used onely on the Lords-day and between Eâ—ster and Ascension day began and ended with the day The question then will be when and at what time of the day this praying standing began and ended This Canon resolves it in plain terms and that by way of Declaration onely not of new Constitution that all the Churches and Christians of this age ex consuetudine quae sâ—rvatur even by an ancient long continued Custome received from the Christians and Churchâ—s of former ages and then observed onely not begun did alwayes begin to pray standing after their Saturday Vespers or Evening prayers were ended to wit at the time of the Evening when the day in divine and naturall accompt begins and concluded them after the Lords-day Vespers or complein ended to wit the Lords-day at Evening when the Lords day doth properly and truly end By which it is most apparent that they began and eâ—dâ—d their Lords-day and Lords-day exercises at Evening not at morning or Midnight and that it was the constant custome of all Christians in former ages so to do Again it assures us that it was the custome of all Churches then and in foregoing times to couple the Saturday night and the Lords-day together and to solemnize them in memory of Christs Resurrection as one intire Lords-day bâ—â—inning and spending all the Saturday night with Hymnes and spirituall
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 wiâ—â— 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 assâ—rtinâ— importing much lesse resolving any thing Therefore it did not could not alter the beginning or limits of the fiâ—st day â—iâ—her as a naturall or as his Resurrection day as these Writers averre 8. Christs Paâ—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 Bâ—t it is clear that our Saviours Passion and bloodshed in the Evening though it were the chiefâ—st part of his Redemption made no alteration in the bâ—ginning or end of dayes so as to change the beginning of Goodfriday fâ—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 câ—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 â—â—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 chanâ—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 revâ—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
mischief therefore is but a pretence Secondly It is clear that God himself commanded his seventh day Sabbath and other Solemn Fâ—stivals to be solemnized from Evening to Evening Exod. 12. 18. Levit. 23. 32. God therefore infinitely wise foreseeing better than the best wisest holiest and most prudent Christian Magistrates or Ministers all inconveniences abuses that might prophane his Sabbath and what beginning conclusion of it would best prevent all prophanations and make most for its sanctification instituting hiâ— Sabbath and other Festivals to begin and end at Evening not at morning or mid-night I may safely inferre against this present Objection that this beginning concluding the Lordsday at Evening even in Gods accompt and so in verity it self is least inconvenient least mischievous and the best of all the three to prevent all prophanations abuses of the day Therefore it ought to be imbraced as that which God himself hath prescribed for the best the meetest of all others Thirdly I have formerly proved that this beginning of it at Evening doth best prepare men for its sanctification that it prevents more prophanations Abuses of it committed on and occasioned by disorders of all sorts on the Saturday night as we falsly term it then it could possibly produce on Lordsday Evenings To which I shall adde that it likewise excuseth all Husbandmen Tradesmen and others from being Sabbath-breakers who in the Winter quarters rise early to their weekly labour on Munday morning some three or four hours before day-break who should be Sabboath breakers in an high degree if the sabbath or Lordsday ended not til day breaking as some Objectors pretend Therefore I may conclude that this beginning of the Lordsday at Evening make more for the sanctification of the day and prevents more inconveniences then that at morning and so ought to be retained Fourthly This beginning and concluding the Lords-day at Evening cannot any way produce such effects of licentiousnesse and prophanenesse on Lordsday Evenings as is suggested since it puts no period to the Lordsday or its duties till after Sunset when the Stars begin to shine which is not till eight or nine of the clock in the Summer when all orderly people families are more ready to betake themselves to their family duties private devotions and rest then to Sports or Pastimes and about six a clock in the Winter quarter after which all civill orderly Parents Masters though not religious permit not their Children or Servants to rove abroad and such who are truly pious fall to repetition of the Sermons they heard the Lordsday before singing of Psalms reading the Scriptures and godly Books Catechising their families Prayer Meditations and such like holy family duties answerable to the piety they professe and the holinesse of the preceding day So that it gives no liberty at all to any dishonest unchristian Sports or meetings as is pretended which commonly break up and end ere the Lordsday concludes in this accompt and which all good Christians ever avoid at all times especially after Lordsday exercises of Piety and Religion with which they have no anologie Lastly Admit the objection true that this beginning of the Lordsday at Evening should prove more inconvenient then that at morning not simply in it self but in regard of mens abusing it which yet I deny yet it follows not that therefore the day ought then to begin since the abuse of any Doctrine through the corruption of men makes not the Doctrine lesse true and since Inconvenienâ—es must not cannot alter those bounds which God himself hath immutably prescribed unto dayes True it is that inconveniencies backed with any precepts or scripture for the beginning of dayes are good Arguments proofs of truths but wanting Scripture authority to enforce them or being objected against apparent texts they are no ways conclusive Such are the inconveniences here pretended which whether they will happen yea or no will not canno appear till this Doctrine of the Lordsdayes commencing at Evening and the use of publique Evening Prayers in all places Saturday Evenings as a preparative to the Lordsday Sanctification formerly used be generally received as formerly which men will not so much abuse to Liberty and Licentiousnesse as is pretended or if they do the fault is onely theirs not the Doctrines Wherefore my Conclusion remains still firm notwithstanding this Objection The Sixt and last Objection is this That many godly Learned Divines of late and present times have in their Writings Sermons delivered this Opinion for a truth That the Lordsday begins and ends at morning not at evening because Christ rose not till the Morning and it is now the common received opinion practice of all our Divines and most private Christians Therefore questionlesse it is the truth and dangerous to alter it in Thesis or Practice To this I answer First That it is true many reverend holy learned late Divines whose names for honours sake I shall forbear to mention have in their publique Writings and many more in their Sermons delivered this opinion yet many of them only dubiously with an * IT SEEMETH or IT IS PROBABLE or LIKELY not resolutely and that their present practice is answerable thereunto But yet all the learned Godly Christians in all former ages have held practiced the contrary as I have proved and some godly eminent Divines among us now conclude in judgement with them The judgment therefore and practise of all Ages Churches from the Apostles time till now should rather sway the ballance of this controversie then these few late Divines though learned and judicious Secondly Most of those godly learned men have taken up this Opinion and published it to others upon Wolphius his Authority and ground without any full examination or serious study of the point as appears by this that they do but lightly touch it in the by and so away not seriously or peremptorily resolving it grounding themselves upon such reasons as no wayes prove their Conclusion and in truth are meerly fals in that sense they understand them as I have largely manifested in the premises Therefore their Authorities are not so much to be regarded Thirdly In all Disputes we must not so much observe what and who the Authors produced are as what their proofs and reasons are If these good learned mens Arguments Reasons be unsound as I have manifested them no matter what their Opinions lives or practises are since the learnedest the holiest are and may be subject unto Errours from which none are exempted Seeing therefore I have here propounded the best Reasons alledged on all hands for the Sabbath and Lordsdayes beginning at Evening Morning Midnight let the best Proofs Reasons win the field and then I hope the victory will fall on my side without any more Dispute who contend not for victory but truth alone Having thus as I conceive given full satisfactory answers to all materiall Objections I ever yet read heard or conceive against the Lords-days beginning at Evening I come now