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

of the day at Evening is ratified by the fourth Commandement a morall and perpetuall precept founded on the very course and L●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 wor● 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 her● in apparently confirm for ever the beginning ●nd and limits bo●h of dayes and weeks as they were ●●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 dimen●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 d●termine and their Sabbath or seven dayes r●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 God● 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 Christ● 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 Divine● 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 premise● 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 saf●ly conclude that it made no such change untill the contrary can be proved Sixthly the Scripture is expresse that Christs Resurr●ction did no wayes change either the order name or nature of that day whereon he aros● 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.

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 lic●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 incep●ion or ●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 m●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 who●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 vi●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 b●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

100. 1 2 3 4. Psalm 148. Job 36. and 39. Eccles. 12. 1. 1. Isa. 37. 16. c. 40. 28. c. 43. 1. c. 44. 4. c. 45. 12. 18. c. 51. 13. Jer. 10. 11 12. c. 14. 22. c. 27. 5. c. 32. 17 18 19. c. 51. 15 16. Jonah 1. 9. John 1. 3. 10. Acts 2. 24. c. 14 15. c. 17. 24 25 26. Rom. 1. 19 20. Col. 1. 16 17 18. Heb. 1. 1 2. 1 Pet. 4. 19. Rev. 4. 11. cap. 10 6. and the fourth Commandement it self Exod. 20. 8 to 12. seem to prefer the work of Creation before the work of Redemption as most of all manifesting declaring magnifying the infinite power wisdome greatnesse glory majesy providence bounty soveraignty Deity of God and as the strongest motive and obligation to all his Creatures and redeemed Saints likewise to adore worship love fear serve reverence obey God as their Creator and to depend rest trust commit themselves to him alone 4. These reasons seem to advance the work of Creation before the work of Redemption First it is the First and most ancient of all Gods visible works Gen. 1. 1. Deut. 4. 32. Mark 13. 19. Rev. 3. 14. 2 Pet. 3. 4. far antienter than Christs Resurrection or work of Redemption And that which is Antientest is usually best and honourablest Psal. 77. 5. Isa. 3. 2. c. 9. 15. c. 44. 7. c. 24. 23. c. 51. 19. Jer. 18. 15. Dan. 7. 9. 13. 22. John 1. 2 3. 1 Kings 12. 6. Jer. 6. 16. Acts 22. 16. 1 Joh. 2. 7. Rev. 3 14. Secondly the work of a Creation is the very greatest of all Gods works and more universall generall extensive than the work of Redemption extending to all the Glorious angels Sun Moon Starres Heavens Aire Earth Sea with all the severall creatures in them whatsoever and to all mankind Gen. 1. and 2. Psalm 83. Psalm 104. Psalm 148. 4. 5 6. Isa. 40. 26. c. 42. 5 c. 45. 12 18. John 1. 3. Ephes. 3. 9. Col. 1. 14. Rev. 4. 11. c. 10. 6. yea to Jesus Christ himself stiled the beginning of the Creation of God Rev. 3. 14. Therefore more excellent greater glorious than the work of Redemption b peculiar onely to Gods elect the smallest part of men not universall to all Mankind much lesse to Angels and all other Creatures Now it is a received Maxime in Divinity Morality Policy Reason Bonum quo communius eo melius See Psalm 145. 9 10 14 15 16. whence Philo the Jew de Opificio Mundi stiles the Sabbath in memory of it Festum non unius populi Regionisve sed in universum omnium quae sola digna est ut dieatur Popularis Festivitas Thirdly God himself created all things at fi●st very good perfect pure excellent and man himself after his own image in Holinesse true Righteousnesse Integrity ●erfection without Sinne Corruption Imperfection or obliquity Gen. 1. 18. 25. to the end c. 5. 1. c. 9. 6. Eccles. 7. 27. 1 Cor. 11. 7. Ephef. 4. 24. Col. 3. 10. Man being depraved corrupted by Adams sin and fall which brought a c curse upon Mankind and all other creatures too Christs Redemption though it hath freed all his Elected called justified sanctified ones from Hell death and damnation the condemning ruling power of sin and curse of the Law y●t it hath not redeemed them much lesse the generality of mankind and other Creatures from the pollution corruption of Sinne l●st and ●ll those temporall miseries curses plagues Judgements imperfections in this life which sinne hath brought upon them nor yet restored them to such a glorious happy perfect condition here as that wherin man was first created the best of Saints on earth having many remainders of sinne corruptions defects and infirmities in them till they come to heaven 1 Kings 8. 46. Eccles. 7. 20. Rom. 7. 7. to the end James 3. 2. 1 John 1. 8 10. c. 2. 1. 2. Therefore in this respect the work of Creation excells that of Redemption in relation to all the creatures corrupted vitiated by mans fall and of the redeemed themselves whiles they continue on earth and have cause to celebrate Sabbaths and lords-Lords-Dayes to sanctifie and make them holier 4. Some of the creatures as the Angels Christ himself as man and a creature if not the Sun Moon Stars heavens the works of Gods creation are more excellent and gloious than man or any Saints on earth the ●ubject of Christs Redemption Psalm 8. Heb. 1. Rev. 3. 14. 2 Thess. 1. 7. Psalm 103. 20. Mat. 25. 31. Heb. 2. 7 9. c. 12. 22. Rev. 14. 10. Luke 20. 36. compared together Therefore the work of Creation is more exellent than that of Redemption Fifthly without the work of Creation there could be no work of redemption the chief end whereof is to restore us to that felicity a Happinesse in the enjoyment of God and his creatures which man in his innocency had h● p●rsevered in that estate should have enjoyed by the work of creation Therefore the work of Creation is at least as excellent as glorious as the work of redemption if not more eminent than it Sixthly the excellency and glory of the work of redemption consists principally in this that it was wrought by Jesus Christ himself the onely beloved Sonne of God Luke 1. 6. 8. 99. Rev. 3. 24. Gal. 3. 17 Col. 1. 14. Heb. 9. 12 1 Pet. 1. 18 19. Rev. 5. 9. But this cannot advance it above the work of creation God created all things by Jesus Christ as well as redeemed his elect Ephes. 3. 9. Col. 1. 16. and that onely as he was God and the word Heb. 1. 2. John 1. 1 2 3. Gen. 1. 1 3 26. not as God and man Seventhly all accord that it is a work of b greater excellency omni●ot●n●y power love to create and make all things out of nothing then to repair restore rectifie things already created when deprav●d defiled cap●ivated or impaired See Basil and Amb●ose in their Hexamerons most Commentators on Gen. 1. and Isa. 45. 5. to 20. c. 40. 48. Re. 4. 11. Acts 17. 24. Heb. 3. 4. Therefore I may safer conclud● that the work of Creation is c greater and more excellent than the work of Redemption from these Texts and Reasons then my Antagonists averre the work of Redemption to transcend the work of Creation in excellency and greatnesse without Scriptures or solid reasons grounded on it 5. Admit the whole work of Redemption wrought by Christ to be better greater excellenter than the work of Creation Yet none can prove or demonstrate that Chrstsi Resurrection one part onely of his work of redemption on the first day of the week is greater than the whole work of Creation Therefore they cannot conclude from it alone that this his bare Resurrection should alter the beginning end limits nature of times and dayes settled by God at the very Creation as they here argue 6. Admit Christs Resurrection and work of Redemption to be greater

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