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
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-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
to reply to one grand Exception against that place of Levit. 23. 32. From Evening to Evening yâ—u shall celebrate your Sabbath a principall Text to prove that the seventh day Sabbath and so our Christian Lords-day or Sabbath as it is called ought to begin and end at Evening To which some reply that this Text speaks onely of the Sabbath of attonement which was but Ceremoniall not of the seventh day Sabbath therefore it is no Argument or Proof at all that the seventh day Sabbath or Lords-day succeeding it should begin and end at Evening To which I reply First that it is true this Text is meant more particularly of the Sabbath of attonement to which it is here specially applyed but yet it extends withall to the seventh day Sabbath which all confesse did ever begin and end at Evening from whence it received both its name of Sabbath and its limitation too both for the manner and time of its sanctification as is clear by verse 27 28 29 30. 31 32. compared together For 1. This Sabbath of Attonement was to be a Sabbath and so the same in appellation as the seventh day Sabbath verse 27 28 32. 2. It was to be but a Sabbath of one dayes space and no more to wit the tenth day of the seventh moneth verse 27. as the seventh day Sabbath was 3. It was to be sanctified and solemnized in the same manner as the seventh day Sabbath For 1. It was to be an holy Cnnvocation unto them v. 27. that is they must meet and keep publick religious holy Assemblies on it do holy duties as the seventh day Sabbath was verse 2 3. 2. They must rest and do no manner of work upon it verse 28 30 31 32. as they were commanded to do on the seventh day Sabbath Exod. 20. 9. 10 c 23. 12. c. 31. 15. c. 35. 2. Dâ—ut. 5. 13 14 15. neither might themselves or the strangers within their gates do any work thereon Levit. 16 29. as they might nâ—t do on the seventh day Sabbath Exod. 20. 10 11. 3. They must offer a burnt offering to the Lord on this Sabbath verse 27. as they were to do every seventh day Sabbath Numb. 2â— 9 10. 4. This Sabbath of Attonement was to cleanse them from all their sins before the Lord and make them holy Levit 16. 31. as the seventh dâ—y Sabbath was both a means and sign of Gods fanctifying them Exod. 31. 13. Ez. ch. 20. 22. 5. He that did any work on this Sabbath of Attonement was to be cut off from his people verse 30 as he was to be that did any work on the seventh day Sabbath Exod. 31. 14 15. Num. 15. 32 35 36. 6. On this Sabbath of Attonement they must afflict their souls v. 27. 32. as on thâ—seventh day Sabbath they were to do though not so solemnly as on this by confessing their sinnes and by not doing their own wayes nor finding or doing their own pleasure thereon Isa. 58. 13. By all which particulars it is manifest that this Sabbath of Attonement was in most things most exactly squared regulated by the seventh day Sabbath as the Sampler by the Copy or the picture by the person drawen participating with it both in its name use sanctification The sole Querie or doubt remaining to be cleared is when all this is to be done or at what time of the day this Sabbath of Attonement should begin and end God therefore resolves this scruple in the words alledged From Even to Even shall ye rest or celebrate your Sabbath that is in effâ—ct you shall keep it from Evening to Evening as vou do the seventh day Sabbath which begins and ends at Evening so that the seventh day Sabbath being here propounded for the onely pattern by which this Sabbath of Attonement was squared and this being to begin and end at Even because the seventh day Sabbath did as all acknowledge and I have provâ—d this Text in my conceit is a pregnant unavoidable Argument for the seventh day Sabbaths solemnization from Evening to Evening as well as for the Sabbath of Attonements beginning and concluding at Evening whence Saint Augustine with sundry Councels and Authorities forequoted apply this Text to the seventh day Sabbath and Lords-day as setting out bounds to them as well as to the Sabbath of Attonement 2. I answer that this Sabbath of Attonement was confined to the tenth day of the seventh moneth verse 27. and to be kept upon that day since therefore it was confined to that very day and to be solemnized from Evening to Evening it is apparant that that day as a naturall day began and ended at Even in Divine accompt and if that day as a naturall day began and ended at Even then by consequence all other dayes being all of one proportion and one ever beginning when the other ends began and ended at Evening Therefore the seventh day Sabbath too appropriated to the seventh day So that take it which way you please it is an unavoidable proof that all Sabbath dayes and the seventh day Sabbath begin and end at Evening in Divine Computation therefore the Lords-day must do so too being a Sabbath of sacred rest as all our Opposites resolve and confined to the first dayes limits which as a naturall day commenceth and determines onely at Even in naturall divine and true accompt and as a sacred day of Pâ—est â— denoted to Gods service I have now as succinctly and perspicuously as I could waded through this present Controversie At what time the Lords-day ought to begin and end and if my Judgement fail me not I conceive I have sufficiently manifested it to commence and conclude at Evening immediately after Sunset or so soon as the Evening-star begins to appear not at morning or midnight If the Truth shall prove on my side upon the debate I desire it may captivate the contrary mistakes and certifie both the judgement and practise of all such zealous Christians who are yet differently minded If the error be on my side as I am yet fully resolved it is not I shall be glad to be first informed then reformed by men of graver judgements desiring a to do nothing against but for the truth for which I shall ever contend to which I shall ever subscribe reputing it my greatest felicity to conquer with it or to be conquered by it and if occasion require to suffer chearfully gladly for it FINIS Errata PAge 2. l. 3 4. at Evening in pag. 10. l. 34. dele may pag. 12. l. 10. dele but part pag. 21. l. 6. r. is l. 36. read quality pag. 23. l. 29. dele the l. 36. naturall pag. 25. l. 36. r. of p. 26. l. 13. applicas l. 21. r. Summa l. 33. Cordubiensis l. 36. Covarravias p. 27. l. 21. pauper l. 26. totaliter l. 31. r. assert p. 28. l. 3. r. commanding p. 31. l. 11. ages p. 37. l. 24 r. eiâ— p. 44. l. 12. r. noctem p. 50.
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.
night not for the next naturall day which begins at Evening but the next artificiall day of twelve houres day light which begins at Morning In this sense it is used most commonly in Scripture witnes Levit. 22. 30. When ye will offer a sacrifice of thanksgiving to the Lord aâ— your own will on the same day it shall be eaten up ye shall leave none of it untill the morrow compared with Levit. 7. 25. which speaking of the same offering saith He shall not leave any of it till the morning See Exod. 12. 10. c. 16. 19 23 24. where there is the same expression In which Texts the Morrow is nothing else but the morning following for had this offering been at Evening or night when the naturall day begins in Scripture accompt yet they might not have reserved any of it till the Morning for that had been to morrow as morrow is opposed to the night not to the naturall day So in 1 Sam. 19. 11. Saul sent Messengers to Davids house that night to watch and to slay him in the morning and Michall told him saying if thou save not thy life to night to morrow thou shalt bâ— slain Where morrow is not put for another naturall day that morrow in Scripture and the Jews account being part of that naturall day of which this night was the beginning but onely for the day-light or artificiall day being the same naturall day on which these words were spoken Thus it is used in 2 Sam. 11. 9 12 13 14. Esther 2. 14. So Zeph. 3. 3. Her Judges are Evening-wolves they gnaw not the bones till the morrow that is till the morning following And Acts 23. 31. 32. Then the Souldiers took Paul by night and brought him to Anâ—ipatris on the morrow they left the horsemen to go with him In all which places the morrow is put onely in opposition to the preceding night and for the day light following which night and morrow make up the same naturall day not for the beginning of the next enâ—uing naturall day or for another day Hence the Scripture useth this phrase The morrow after that day or after the Sabbath Levit. 23. 11 15. Josh 5. 12. 1 Chron. 29 21. because there is a morrow opposed to the night wherein a thing is done or spoken which is a part of the same naturall day that the night is In this sence morrow must needs be taken here for this meeting beginning but at night and Paul continuing his Preaching untill midnight following ready to depart on the morrow this morrow was nothing but the next morning which was a part of that fiâ—st day on which the disciple met as it was a naturall day consisting of twenty four houres and beginning but that Evening not another day of the week or our Monday morning as some affirm This morrow therefore being but the next morning and opposed to the night onely not to the naturall day on which this Assembly was kept at Troas and this night being part of the fiâ—st day of the wâ—ek which as a natural day in Scripture accompt bâ—gan at Evening could be no other but the Lords-day morning not the Monday following and this meeting â—s the promised Reasons prove could be no timâ— else but our Saâ—uâ—day night notwithstanding this Oâ—jâ—ction So that I may safely conclude that Saint Paul and the Christians of Troas the fiâ—st solemnizers of the Lords-day that we â—ead of did begin its solemnization at Evening not at morning or Midnight Wherefore we ought to begin it then This is my first Authority in point of practise to prove that the Primitive Christians began the Lords-dayes sanctification at Evening My next evidence is that of a Plinie the second who writes thus to the Emperour Trajan concerning the time and manner of the Christians solemnization of the Lords day Soliti erant STATO DIE ANTE LUCEM CONVENIRE carmenque Christo quasi Deo dicere secum invicem Seque SACRAMENTO non in scelus aliquod astringere sed ne furta ne latrocinia ne adulteria committerent ne fidem fallerent ne depositum appellati denegarent c. By which it is evident that the Christians in that age a time of persecution and after ages too did b usually meet together to receive the Sacrament and perform their holy Exercises at night when it began to grow dark and concluded them at day-light or about day-break as the disciples did at Troas Acts 20. 7. to 12. which Assemblies some Ecclesiasticall Histories call Antelucani coetus Night-Assemblies or meetings before day light not because they began in the morning about day-break as some would have it but because they both began and ended beâ—ore day-dawning the Christians in that time of persecution not daring to meet publickly in the day time for fear of apprehension Now this set night on which they kept those Assemblies was not our Sunday but our Saturday night on which our Saviour arose whiles it was dark and in Honour of his Resurrection did they begin and keep their Lords-day solemnization on this night not the night ensuing as is evident by Justin Martyrs second Apology with other ensuing testimonies And these their night conventions were the Occasion of those slanderous imputations which the Gentiles cast upon the Christians c that after their Exercises of Religion ended they did use to put out the lights used to expell the darknesse of the night Acts 20. 8. and then couple promiscuously one with another yea murther and eat up children and commit all manner of villany Since therefore they began their Lords-day exercises at Evening before day light began as this Heathen Authour and all Ecclesiasticall Historians writing of this age accord we need not doubt but the day in their accâ—mpt did then begin since they would not begin the exercises of the day till in truth it began My third Authority is that of Tertullian about 200 years after Christ in his Aâ—olâ—gy for the Christians c 38 39. the words whereof I have already alledged and de Corona militis c. 3. where he writes thus Eucharistiae Sacramentum in tempore victus mandatum à Domino ANTELVCANIS CAETILVS nec de aliorum manu quam praesidentium sumimus wch expresly shews that the Christians of that age did begin their publick Lords day meetings and Love feasts in the Evening and spending the Saturday night as we falsly deem it in Gods worship receiving the Sacrament and other holy duties which night assemblies he stiles b Nocturnae Convocationes because they spent the greatest part of that night in them nocturnae properly not morning or early risings and meeâ—ings before day but a watching or fitting up all night without going to bed or taking rest as the common proverb Nocturnae lucubrationes periculosissimae sunt compared with its opposite Adagie Diluculo surgere saluberimum est and Isa. 30. 29. Luke 2. 8. c. 5. 5. c. 6. 12. John 3.
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-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
Mr. Fox his book of Martâ—rs Edit. 1610. p. 715. Spelmanni Concilia p. 445 446. who both enacted That the Lords-day should be kept holy from Saturday Vespers at three of the clock till Monday morning beginning the solemnization of it on Saturday Evening at * 3 of the clock not at Midnight or morning following and continuing it till Monday morning for preventing all prophanesse and disorders on our Sunday night as being more fit to be spent in holy duties than servile works or pastimes it being fitter to give God more time than he commands than to rob him of the least minute From these Kings raigns it was the constant custome of this Kingdome for Labâ—uâ—ers servants all others to give over their week day works about Saturday Noon or 3 of the clock some space before Evening service that so they might repair to Evening prayers that day and after that begin the sanctification of the Lords-day at Evening as is evident by the statutes of 4 H. 4. c. 14. 6 H. 6. c 3. and 23. H. 6. c. 13. which enact That no Labourers whatsoever should take any hire for the Festivall dayes nor for the half dayes for the Evens of Feasts when they do not labour Which custome hath been observed in some places till of late within the memory of such who exceed not 50 years the Saturday being esteemed an half holy day and servants recreating thâ—mselves upon it a little before night that so they might avoid all Pastimes on the Lords-day and keep it holy from Evening to Evening Which together with the custome of observing Holy-day Eves because those dayes began at Evening is a manifest and direct evidence that the Church of England till of late some taught the coâ—trarâ— did begin the Lords-day on Saturday Evening even from these Kings time and long before and therefore should proceed to do so now The same Law was enacted by William King of Scots Anno 1203 which was likewise ratified by a Scotish Councill as Hector Boetius lib. 13. de Scotis Centuriae Magdeburg Cent. 13. Col. 932. lib. 48. Col. 788. l. 40. accord viz. That Sunday should be kept holy from Saturday at 3 of the Clock till Monday Evening that none should do any worldly businesse thereon but be imployed onely in holy actions and King Alexander the third of Scotland in a Parliament An. 1314. decreed That none should fish in the waters from Saturday Vespers til Monday morning My 22. is the Decree of the Councill of Lyons concerning Holy dayes recorded by Juo Carnotensis Decretalium pars 4 c. 14 Gratian de Consecratione Distinct 3 fol 663. Pronunciandum est Laicis ut sciant tempora feriandi per annum scilicet Omnem Dominicam à Vespera usque ad Vesperam Upon which Baâ—tholomaeus Brixiensis on Gratian's Text gives this Glosse usque ad Vesperam Hiâ— habes Quando incipiat Diâ—s secundum Canones sâ—iâ—icâ—t A VESPERA Gratian Juo Panormitan Hostiensis with other Canonists being of the same judgement too What can be more direct or â—ositive than this The 23 Is Honorius Augustodunensis de Imagine Mundi lib. 2 c. 27. de initio fine dierum Bibl. Patrum Tom. 12. p 497. R. Christiani Diem Dominicam à Vespera usque in Vesperam finiunt My 24. Is the Synod under Simon and Galo the Legat apud Bochellum decret-Eccles Gal. lib. 4. Tit. 7. c. 14. p 578. Tit. 10. c. 12. p. 595. Pronunciandum est Laicis ut sciant tempora feriandi per annum id est Omnem Dominicam à Vespera usque ad Vesperam Nec aliâ—uis à vespera Diei Sabbati ad vesperam Diei Dominâ—cae ad molendina aquarâ—m nec ad aliqua alia molere audeat A ull resolution in this Controversie My 25. Is Pope Gregory the â—iâ—th Decretalium lib. 2. Tit. 9. de Feriis c. 2 p 595. Who determines thus Omnem Dominicam Vesperam à Vespera usque ad Vesperamâ—eriandum Sanctam Dâ—em Dominicâ—m Ab ho a Diei Sabbati Vespertina inchoandam It neâ—ds no Glosse being so diâ—â—ct My 26. Is the Canon of the Synod of Angiers Apud Bochellum Decret. Ecclâ—s l. 4. Tit. 10. p. 14. p. 578. Inhibemus molitoribus etiam quibuseunque sub poena interminatione praedicta molendinarum Dominis Nè ipsi Diebus Dominicis maximè à vespera Diei Sabbati usque ad vesperam Diei Dominicae molendina molire faciant aut permittant non obstante longi temporis abusu qui non usus censendus aut consuetudo imò verius corruptela cum tanta sint graviora peceata quanto diutius infoelicem animam detinuerant obligatam cum aliqua praescriptio contra praecepta decalogi locum sibi vindicare non possit A direct evidence My 27 is a domestick Provinciall Constitution under Simon Isleep Archbishop of Canterbury recorded by Lindwood Constit Provincialium l. 2. Tit. de Feriis fol. 74. B. And by Joannis de Aton fol. 148. a. Inprimis sacrum diem Dominicum ab hora vespertina Diei Sabbati inchoandum which needs no other Glosse but Lindwoods who thence concludes That the Lords-day ever begins at Evening the constant ancient Doctrine of our Church My 28. is an ancient English Dialogue upon the Commandements intituled Dives Pauper first Printed Anno 1496 and after reprinted by Thomas Berthelet the Kings Printer Anno 1536. Which Book on the third our fourth Commandement ch. 14. f. 132. c. 6. f. 11â— demanding this Question How long ought the Holy day to be kept and hallowed resolves it thus From Even to Even as Raymundus saith and the Law Extrau l. 5. Tit. de Feriis Omnes dies We have ordained that all Sundayes be kept with all manner of worship From Even to Even and holy Writ saith also and God himself From Even to Even shall you celebrate the Sabbaths My 29. is an old English Treatise intituled The Flower of the Commandements of God Printed at London by Wynkin de Ward Anno 1521. ch. 3. on the third our fourth Commandement f. 31. 32. Which thus determines Nothing is to be done on the Sunday but to be besied towards God him for to Honour Question Who so should demand At what houre a man should begin to celebrate the Feasts The Answer Regularly men say that from the one Evenson unto the other Even-song the Chyrk make solemnity It is written Extrau de Feriis de consecratione distinct 1. cap. Missas Omnes dies Dominitos à vespera in vesperam decernimus observari In like wise saith the Scripture in many places à vespera ad vesperam celebrabitis Sabbata vestra This scripture reproveth the fully of some simple men the which reputeth not to be sin to labour and work late on the Saturday at night and ween that it is sin to work onely on the Monday in the Morning These two last authorities I hâ—vâ—
their own Rule the effect cannot precede the cause and so by the same Reason Christs Resurrection in the morning could not operate à parte ante to change the beginning of that day which was actually past at Evening 4. Where they did â—ver read that occasions happening upon any dayes did alter or bound onâ— the beginning and end of dayes the dayes ever bounding out the occasions which we say happened upon such a day and houre not the occasions the dayes 5. How Christs Resurrection could change this dayes beginning when as it altered not its name nature or order it being still the first day of the week as it was at the Creation the week remaining yet the same and seeing it made no change in the course of the Sun and Moon of day and night which rule bound out and make up the naturall day 6. How that which hath no limits of its own but that which it had from the day on which it happened the first dayes morning being that which limited the Resurrection in point of time and reduced it to a certainty can possibly put bounds of time unto the day which bounds outit If they cannot resolve all these Queries they must then disclaim this main fundamentall Conclusion upon which they build their false grounded Error as I have formerly proved This is the first falshood The second is this That Christs Resurrection was the cause of the Lords-day This I say is both a falshood and a fallacy To make it more evidently so we must consider the Lords-day either as a naturall day consisting of 24 houres measured out by the Sunne or primum mrbile and made up of the night and artificiall day or as a Lords-day that is a day devoted and sequestred unto Gods immediate worship If we consider it materially or mâ—erly as a day it is clear that Christs Resurrection was no cause of the first day for that was instituted by God at the Creation Gen. 1. 5. who then appointed the Sunne Moon and Starres to rule limit govern both the day and night and to be the sole causes of them Gen. 1. 14. to 22. Psalm 74. 16 17. Psalm 136. 6 7 8. Psal. 104. 19. Jer. 31. 35 36. c. 33. 20. Neither could Christs Resurrection be the cause of that day on which he arose for it was begun before he rose again and it had been and continued a day though he had never risen on it therefore it was no cause of it as a day Besides all time is the measure of motion and so the motion of the Primum mobile the alone cause of it and of this day too Christs Resurrection thererefore being no cause of the Lords-day as a day could not alter the beginning of it in such manner as is prtended since the Lords-day hath no bounds or limits beginning or end neither is it properly a part of time but onely as it is a day not as a Lords-day Wherefore when you affirm that Christs Resurrection was the cause of the Lords-day therefore it changed the beginning of it your meaning is and must be that it was the cause of it and that it changed the beginning thereof as it was a naturall day the change here râ—lâ—â—ing onely to the time and limits of the day not simply to the quality as it is a Lords-day it having no limits at all as it is a Lords day but meerly as it is a naturall day which is a grosse a untruth as I have proved yea a fallacy too in applying that to this day as a day which is spoken onely and intended of it meerly as a Lords-day To illustrate this by an example The first day of the week is like to water in Baptisme to Bread and Wine in the Sacrament to a Church that is consecrated or to one abou to enter into Orders Now as we use to say thâ—t Baptisme doth change the water the Sacramentall consecration the bread and wine Consecration Canonicall the Church and ordination the man if we mean they change their very nature essence and substance the speech is meerly false for they continue in nature in substance the same they were before if we intend they onely alter their use which is true and yet apply this alteration to the substance as the Papists do in case of the Sacament arguing thus the Fathers say that the Bread and Wine are changed after Consecration to wit in their use onely Ergo they are transubstantiated and changed in their substance then it is but a fallacy or equivocation which being explained proves but a meere Non sequitur since the change in the use or quality onely infers no necessary alteration in the Substance So when the Objectors say that Christs Resurrection did change the first day of the week if they mean onely that it was the occasion why the use of it was altered from a common day to an holy day or when they affirm that Christs Resurrection was the cause of the Lords day that is the cause why the first day was and is solemnized as a Lords-day their words are true in this sense onely but then they neither prove nor imply any change at all in the limits beginning or end of the first day or in the day it self but in its use alone and so the day continues the same in all these respects as it was before But when they go thus far as to prove that Christs Resurrection on it did alter the very beginning and end and so the nature and limits of the day because it was the occasion of altering its use which is the thing they intend in both these Propositions then the Argumentation is sophisticall and the Conclusion this grosse inconsequent Christs Resurrection was the cause of turning the first day of the week into the Lords-day Ergo it translated the beginning of that day from morning to Evening An Argument so absurd that the Objectors may now do well to blush at it Again if we consider this day onely as it is a Lords-day that is as a time consecrated to Gods publick worship if the Objectors intend by this Proposition Christs Resurrection in the morning was the cause of the Lords-day that is it did actually consecrate that very first day whereon he arose and all others succeeding it for a Lords-day even that very morning on which he arose again as in truth they do then I say it seems to me an apparent untruth For though it be true that his Resurrection on that day was one generall originall occasion of solemnizing it for the Lords-day yet it is untrue that his bare Resurrection onely was the immediate efficient constitutive cause of sanctifying it for a Sabbath or Lords-day or that it did sanctifie that very day on which Christ arose for a Sabbath or Lords-day even at that very time of the morning when he arose For first Gods resting from his work of Creation on the seventh day is paralell in reason with Christs Resurrection
ending with the twiliâ—â—t or Sun â—eâ— or when the Evening stâ—â— begins to shine wch Evening is a part of the preceding day both in our 〈◊〉 usuall and the Scripture a Computation the day Evening when this morning determines Of which b Evening we mâ—y read Prov. 7. 9. Mark 1. 32. Exod 29 39. â—â—â—t 23. 11. Judges 9. 9 11 14 16. Josh. 8. 29. c. 10. 26 27. 2 〈◊〉 3. 37. Maâ—th 25. 57. Mark 15. 42. Luke 23. 43 44. Fâ—xâ—d 12. 6. Num. 9. 3. c. 28. 4. and Deut. 21. 23. compared together which is sometimes stiled Evening tide Josh. 8. 29 Gen. 24. Gen. 24. 63. Josh 7. 6. 2 Sam. 11. 2. Isa. 17. 14. Judges 19 9. The other is the Evening of the night beinning after Sun set or just with the Star-light just when the twiâ—lâ—ht endeth and the night and naturall day in the Scripture and Jâ—ws accompt begin which Evening is a part the very beginning of the ensuing day of which we may read Gen. 1 5 8. 13. to 24 31. Exod 3â— 8 Levit. 11. 24. 40. c. 14. 46. c. 15. 5 â—o 27. c. 17. 15. to 3â— c. 32. 6. c. 23. 32. Numb. 19. 8 10. Deut. 28. 67. Judges 20. 23 26 2 Sam. 1. 12. 1 Sam. 30 17. Prov. 7. 9. Psal. 104. 23. Jer. 6. 4. Hab. 1. 18 Zeph. 2. 7. c. 3. 3. Jer. 5. 6 Neh. 13. 19. Deut. 16. 4. Exod. 12. 6. Levit. 23. 5. Mark 13. 35. compared one with the other Of both these Evenings we find expresse mention Exod. 12. 6 Num. 9. 3. and 28. 4. Where the Jews are commanded to kill the Passeover BETWEEN the TWO EVENINGS that is as most accord between the Evening of the day and Evening of the night Which space between these two Evenings both we ouâ— selves and the c Scriptures call Twilight that is the space between two lights to wit the Light of the Sunne and the Light of the Starres or Candle-light or the space between Sun setting and Star-shining which space most hold belongs to the precedent day the Evening which begins the night and following day really commencing when the Evening d star begins to appear which Star called e VESPER both denominates and begins the Evening of the night and the ensuing naturall day There being therefore these two Evenings both in the Scripture computation and our own the sole Question will be on which of the Evenings it was that Christ thus appeared to his Disâ—iples and what Evening it is Saint John here speaks of Questionlesle it was the Evening of the day noâ— of the night First because the Text is expresse that it was the same day at Even being the first day of the week that is whiles the first day was yet in being and before it was quite ended therefore it was it must be the Evening of the day which in the Scripture and Jewish accompt which Saint John follows was a part of the precâ—ding first day not the Evening of the night which was in their compute a parcell of the second day not of the first as I have proved 2. All Divines accord that this very first day on which Christ arose and thus appeared to his Disciples began and ended at Evening as the third and fifth Conclusions manifest Therefore this Euening can be no other but the Evening of the first day not of the night since this day both began and ended when the Evening of the night began 3. This Text informs us that when Christ thus appeared unto his Disciples at Evening he shewed them his hands and his feet and that they saw and knew him perfectly Now neither Saint John nor any other Evangelist make a mention of any lights in the room where they were by which they might see him therefore it is most probable that they saw him by day light or Sunshine by which they could best of all discern him And if by day light there being nothing in Scripture to controll it this Evening was questionlesse the Evening of the day before Sunset as soon as ever the Disciples came all together 4. Christs love to his Disciples who would not absent himself from them long nor leave them in suspence of the truth of his â—esurrection which they heard of before by relation onely and other evidences may induce us to believe that it was the first * of these two Evenings to wit the Evening of the day and Saint Peters speech to Cornelius Acts 10. 40. 41. Him God raised up the third day and shewed him openly thereâ—ore at day time as is likelyest by 1 Sam. 12. 11 12. c. 16. 22. Psal. 98. 2. Isa. 52. 10. Col. 2. 15. not to all the people but unto witnesses chosen before of God even to us who did eat and drinke with him after he rose from the dead implies as much This therefore being the Evening of the day and so a part of that fiâ—st day in the Scripture and Jâ—ws compute makes nothing at all against me Secondly This Text mentions not at all this day as a Lords-day but onely as the first day of the Week whereon Christ rose neither doth it or any other Scripture inform us that Christ made any translation of this dayes beginning to the morning Nor doth it follow that the day must begin at morning or midnight because it did not end at that time of the Evening when Christ appeared to his Disciples for it might determine soon after his appearance as the words being the first day of the week subjoyned to the premises seem to infinuâ—te and so not begin at morning or midnight This Objection therefore no wayes impairs the truth of my assertion The fourth Objection upon which some much rely is that of Acts 20. 7. to 12. where Paul and the Disciples at Troas continued their Assembly on the first day of the week till day-breaking and Paul himself then preached untill Midnight Ergo The Lords-day begins and ends not at Evening but at Morning say some at Midnight say others To this I answer First that this Assâ—mbly of theirs on this day began our Saturday nighâ— not our Sunday and continued till our Sunday not our Mâ—nday morning as I have formerly proved at large and therefore it makes wholly for not against me Secondly admit this meeting was upon our Sunday at night which I would have the Objectors prove as wâ—ll as affirm yet it concludes nought against my assâ—rtion First Because this Sermon of Pauls continuing till midnight and this their continuance all night together till the morning was extraordinary upon an extraordinary occasion to wit Pauls departuâ—e from them the next morning v. 7. Therefore no Argument to prove the ordinary beginning or end of the Lords-day 2. As this Sermon and Assembly was extraordinary so is it singular without any paâ—alâ—â— example to second it either in Sâ—â—ipture or antiquiâ—y which make no mention of any such Sermons or Assemblies used on
our Sunday nights though of many on our Saturday night as I have proved besides this alone if on it As therefore one Swallow makes no Summer so this one singular example makes no President for the usuall beginning and concluding of the Lords-day at Morning or Midnight Thirdly It is abare example but of one Apostle without any precept to back it therefore it can be no conclusive proof that the Lords-day ought to begin at morning or midnight and heâ— to â—â—d Fourthly The beginning or ending of a Sâ—â—mâ—n or one publick meeting â—ay the coâ—stâ—â— practisâ— of all Churches and places from the beginning and ending their publick Lords day exerâ—iâ—â—â— which is much more is no concluding Argument of it self 〈◊〉 to pâ—â—vâ— the true beginning and end of the Sabbath 〈◊〉 Lords-day For the Jews themselves 〈◊〉 Christ himâ—â—â—â—â—nd the Apostles began their publick Sâ—â—mâ—ns and 〈◊〉 on the Sabbath day about eight or nine of the clock in the morning and concluded them â—â—out four or five in the afternoon as we and all other Churches â—ow use to begin and end our publick Lords-dâ—â—es solemnities can or will any man therâ—foâ—e hence 〈…〉 Eâ—go the seventh days Sabbath and our Lords-day begin not till nine in the morning and conclude at five in the Evening because the publick Assâ—mâ—lâ—s on 〈◊〉 do then usually begin and determine Nâ—â— vâ—â—ily â—or this were to make the Seventh day Sabbath and Lords-day consisting each of them of a naturall day of 24 houres length not above eight or nine hours long and scarce so much as half holy dayes and to abandon all private Sabbath and Lords-dayes duties in allowing no time at all for them If then the customary constant cause of our beginning and concluding publick Sermons with other solemn exercises and Assemblies on the Sabbath or Lords-day are no sufficient Argument that the Sabbath or Lords-day commence or determine when these publick Sermons Exercises and Assemblies do much lesse can this extraordinary singular Sermon of Saint Paul continued untill Midnight or the prorogation of this Assembly at Troas till the morning of themselves alone inferre this Conclusion that the Lords-day begins or ends at Midnight or morning Fifthly it appears not by the Text that Saint Paul preached untill Midnight and continued this Assembly till day breaking for this very reason because the Lords-day ended not till then There is no such thing as this insinuated by Saint Luke but the reason of it is plainly expressed to be Pauls departure from thence the ensuing morning never to see their faces more and Saint Lukes drift in recording this Story is not to signifie when the Lords-day properly begins and determines but onely as an Historian truly to relate the Apostles Actions and to record Pauls industry in preaching upon all occasions with his love to the disciples at Troas and their respects to him and his miraculous restoring Eutychus to life who fell down dead from the third Lâ—ft whiles he was preaching Therefore it can be no infallible Argument to prove that the Lords-day begins or ends at Morning much lesse at Midnight since they brake brend and did eat and communicate together till the morning Sixthly I would demand of the Objectors when this Assembâ—y at Troas began If at Morning or Midnight before that is improbable since we cannot imagine that Paul made a Sermon at that time of 18 or 20 hours long half of which would have tyred both himself and his Auditors If not before our Sunday at Evening as they pretend then it is a stronger Argument to prove that the Lordsday begins not till Sunday evening because St. Paul and the Disciples at Troas met not together to solemnize it till then then that it ends and so by consequence begins at morning or midnight because this Assembly dissolved not till morning and Paul continued his preaching untill midnight Seventhly If this example conclude any thing positively for the Objectors it is onely this That they should continue their ordinary Lordsday Evening Sermons untill Midnight and their Assemblies till day breaking as St. Paul and the Disciples did here This inference following directly from this example without any straining far better then theirs from it doth that the Lordsday begins and ends at Midnight or Morning But this inference I suppose they will all disclaim in words as they do in practice as being a Nonsequitur because this example was but singular and extraordinary upon a speciall occasion Therefore by the self same reason they must disclaim their present Objections too or else subscribe to this my inference which they cannot avoid unlesse they quite renounce their own Lastly its clear St. Paul used to preach both in season and out of season exhorting Timothy and other Ministers to do the like 2 Tim. 4. 2. that is as most interpret it to preach both upon Lordsdayes and all other daies and nights too as he saw occasion Why then might not his Sermon at Troas begin upon the Lordsday at Evening about our Evening Sermon time and yet continue till the Lordsday was past Certainly there is no impossibility nor improbability but it might so Since therefore this text of St. Luke informs us onely that this Meeting and Sermon began upon the First day of the week when the disciples came together to break bread that the Sermon lasted till midnight and the Assembly till day break following without any expression that the Firstday was then continuing or ended admitting this Assembly and Sermon to be on our Sunday night which I absolutly deny yet it follows not that the First day ended not in St. Lukes accompt and theirs at Troas before the Sermon or Assembly concluded So that this example proves nothing at all for the Opponents Thesis nor any thing against mine for which it is a concluding evidence if rightly understood as I have formerly manifested The 5. Objection for the Lordsdayes beginning at morning and against its Evening commencement is this That the beginning of it at Evening would open a wide gap to all licentiousnes Pastimes Disorders on Lordsday after-noons and likewise to secular imployments unsuitable to the day which the beginning of it at morning would prevent To this I answer First that this Objection is a meer Cavill For we see by wofull experience that the Doctrine of the Lordsdays beginning in the Morning which is and hath been generally received of late years in most places of the Kingdome hath no wayes prevented remedied any of the Abuses objected on Lordsday Evenings which dissolute persons who make no consciâ—nce of sanctifying all the day will alike prophane and all godly people equally sanctifie let the day begin and end at Evening at Sunset or Starshining And there are none who out of Conscience sanctifie and forebear to prophane them now but would equally sanctifie those Evenings too did they believe the day to conclude at Evening since they would be sure to sanctifie all the day This objected