in times of Popery all of them resolving the fourth Commandement to be Morall still in force obliging all Christians under the Gospel to the weekly observation and sanctification of the intire Lords-day That TOTVS ILLE DIES TVTALITER DIVINO CVLTVI APPLICANDVS EST NIHIL ALIUD AGENDUM NISI DEO VACANDUM and that because DIES INTEGER SABBATUM TOTUM cultui divino SACRATUR not two or three hours of it onely devoted to the publick exercise of Gods worship in the Church as some new * Doctors assent who allot the rest to Sports Pastimes and wordly labours or affairs being more licâ—ntious and prophane than Papists in this point who are generally as strict as the greatest Puritane writers in their Doctrines for their intire sanctification of the Lords day and against the use of all ordinary labours sports pastimes dancing enterludes and carnall pleasures on it or any part thereof even from Evening to Evening when they begin and end it Now if the Lords-day it self be thus to be sanctified and solemnized by Christiaans even by the equity and Morality of the fourth Commaudement it self literally commencing onely the sanctification of the seuenth day Sabbath which began and ended alwayes at Evening Then it must by the very equity and morality of the sourth Commandement be sanctified and solemnized by Christians from Evening to Evening as the seventh dae Sabbath was both by Jews and Christians heretofore by vertue of this Precept which Reason our Opposites can no wayes evade 6. Our opposites themselves apply all Texts and precepts in the Old Testament for the sanctification of the seuenth day Sabbath unto the Lords-day Sabbath as being all one with it in substance Why then should they or any other reject that Text of Levit. 23. 32. From Even to Even ye shall celebrate your Sabbath refuse the usuall Scripture computation of the beginning and ending all dayes all Festivalls at Evening and affix a new incepâ—ion or â—nd to the Lord-day and all other dayes too at Morning or midnight which the sacred Writ doth no wayes warrant As therefore they apply most other things concerning the seventh day Sabbath to the Lords day so must they now the time and Texts for its beginning too unlesse they can give good Scripture reasons for it which no man can do 7. The beginning of the Lords-day and Sabbath at Evening as soon as the Sun sets or the Evening-star begins to shine as it is most certain whereas the beginning of it from the hour or moment of Christs Resurrection which is not certainly known nor expressed by the Evangelists is arbitrary and uncertain and so not to be embraced so is it mâ—st consonant to that rest or Sabbath in heaven of which these Sabbaths are a reall type Heb. 4. to 11. For our heavenly Sabbath ever begins in the very Evening and Sunset of our dayes when death puts a period to them Rev 14. 13. Job 3. 17 18. or at least at the Evening and period of this world when dayes shal be no longer Rev. 10. 6 7. Therefore by the analogy of the type to the substance those Sabbaths should begin at Evening too when the day-light ends the rather because the Evening usually puts an end to our Labours and begins our ordinary rest as death the Evening of our dayes concludes our earthly toyls and travels and commenceth our heavenly rest Rev. 14. 13. 8. This beginning of the Sabbath and Lords day at Evening doth best prepare men for the sanctification and duties of it and most of all prevent the profanation of it For first it makes men to put a timely period to their weekly labours on Saturday Evening and then to begin the sanctification of it with private meditations prayer singing of Psalms reading the Scriptures catcchifing of their children and families examination of their own hearts and wayes and such like holy duties where as the Doctrines of its beginning at midnight or morning light as wofull evperience witnesseth makes many spend a great part of the Satturday Evening and night when the Sabbath and Lords-day begin in true calculation especially in Cities and market Towns in buying selling drinking gaming whoâ—ing and such like worldly or carnall imployments which this Doctrine of its commencement at Evening would easily redresse 2. It causeth men to go to bed and take their rest In due season to rise the more early in the morning to come to the publick duties of Gods Worship with greater chearfulnesse and better Preparation and so to receive more profit by them to resort more timely to the Church to dispatch their own private devotions before they go to the publick Assemblies and to be every way more holy and active wheras the other Midnight or morning inception of it makes Trades men others to set up Saturday nights as we erroneously both call and repute them very late about secular or viâ—ious sinfull imployments there being more sinnes for the most part and disordrs committed that Evening and night then on any or all the other six to lie long in bed the Lords day morning to come very late to Church or not at all to repair to publick duties without any or at least with small preparation bringing along with them heads and hearts full of worldly cares of sinfull thoughts of unlamented iniquities and as full of deadnesse and drowsinesse which makes them either to sleep out prayers and Sermons too or not to observe and mind them as they ought all which the Evening beginning thereof would readily best prevent Wherfore I may safely conclude that the Sabbath and Lords-day ought of right to bâ—gin at Evening since God being * only wise would certainly institute such an inchoation of them as might best prepare and enable men to their Sanctification and most anticipate their prophanation the cause why he prescribed the celebration of the Sabbath from Even to Even Levit. 23. 32. if I righly conjecture 9. It is confessed by all that in the Scripture and Israelites account all dayes began at Evening as I have proved at large before It is likewise most certain that Christ and his Apostles being Israelites did ever constantly observe the Scripture and their own nationall computation of the beginning and end of dayes it being that which Christ himself and all the Evangelists follow as I have evidenced at large in the third and fifth Conclusions neither is it any way probable that Christ and his Apostles or the Primitive-Church and Christians who were in all things guided by them did or would alter this their Nationall and divine beginning or concluding of dayes there being no ground or reason for it for ought that yet appeares If therefore the Lords-day were instituted and consecrated for a Sabbath by Christ himself as many or by his Apostles as most or by the Primitive Church Christians onely soon after the Apostles time as others affirm one of which three opinions is and
cited at large because they are punctuall the books unknown to most and â—ully manifest the Doctrine and practise of the Church of England in that and former ages to be fully consonant to my opiâ—ion though now out of ignorance of Antiquity râ—puted a strange unheard of Novelâ—y by â—ome who repute themselves no mean Rabbies and scorn the Title of Ignoramus wherewith they upbraid all Lawyers though more knowing more learned than many of themselves 30. To these I could hâ—ve added sundry others but to avoid prolixity I shall onely remember the names and works of some late Authors from Anno 1100. till this present who expressely resolve That the Lords-day begins and concludes at Evening Nâ—â— to mention Juo Carnoten-Gratian Alexander Aâ—ensis Radulphus Tâ—ngrensis Bartholâ—mae-Brixiensis Joannis de Thiery Antonius de Brutio Gulielmus Lindwood Joannis de Aton Laurentius Surius or Laurentius Bechellus who all concurre in this opinion in their fâ—re-named works where the precedent Canons and Decrees are registred I shall onely refer you to Thomas Aquinas in 3. Sentent Distinct 37. Art 5. Distinct 11. qu. 2. Art 2. qu. 3. ad 2m 2a sâ—cundae qu. 122. art 4. Tostatus Abulensis in in Exod. c. 20. qu. 12. Hostiensis sum l. 2. Tit. de Feriis sol 142. Joannis de Burgo Chanceilour of Cambridge in Henryâ—he sixth his raign Pupilla oculipâ—rs 9. c 6. de Feriis B. E. Baptista Trouomala in his Summa Rosella Tit. Feriae sect 4 5. Angelus de Clavasio in his Summa Angelica Tit. Dies sect. 1. Cavarruvius l. 4. c. 13. Tom. 2. with all other Canonists in the titles De Feriis Diehus Festis who all resolve in these very pâ—â—siâ—ive terms Abstinendum est ab opâ—ribus omni die Dominica Ab Hora Dâ—ei Sabâ—â—ti vespertina inchoando non ipsam Hoâ—am praeveniendo Quod feriationâ—m diet Sabbati tenere dâ—bemus à vespera ad vâ—speram sciâ—icet ab ultima parte diei praecedentia vigiliae Quod dies quoad celebrationâ—m divinaerum consideratur de vespera in vesperam and That the whole day is to be wholly dedicated to God and spent in his Service and Worship Which resolution is likewise seconded by Fridericus Lindebrogus in his Glossarium in Cod Legum Antiquarum Tit. Dominicus dies by learned Hospinian de origine Festorum fol. 31. 68 69 70. 161 162. by Mr. Sprint in his Treatise of the Sabbath with a sundry others Wherefore I shall close up these authorities with that of Jacobus de Graffiis Decisionum aurearum casuum Conscientiae Pars 2. lib. 2. c. 13. De Diebus Festis sect. 8. 9 10. p. 136 137. Qua ad feriationem INCIPIT DIES VESPERA PRAECEDENTI ET FINITUR IN SEQUENTI VESPERA c. Igitur SECUNDUM SCRIPTURAM ET ECCLESIAM FESTUM INCIPIT IMMEDIATE POST OCCASUM SOLIS DIEI PRAECEDENTIS USQUE AD OCCASUM SOLIS DIEI FESTI Igitur ex his colligitur QUOD NULLA CONSUETUDO POTEST EXCUSARE LABORANTES SABBATO POST OCCASUM vel in praecipuis solemnitatibus CUM FIAT CONTRA JUS DIVINUM For which he quotes Pisanus verbo Feriae as concurring with him From all which expresse concurring authorities which none ever contradicted before Wolphius for ought that can be proved to which I might subjoin the opinions and practise of Mr. Cotton Mr. Hooker with sundry other Ministers and Churches in New England I hope I may safely conclude That the Church and people of God together with the Fathers Councels and learned of all ages from the very first institution of the Lords day to this present have constanly resolved both by their Writings and practise too that the Lords-day doth and ought of right to begin and end at Evening not at Morning or Midnight and that all former agâ—s have thus constantly solemnized it as all these severall Testimonies clearly manifest beyond all contradiction or dispute I have now I hope by all the premises sufficiently proved the truth of this Posiâ—ion That the Sabbath and Lords-day doth and ought of right to begin and end at Evening not at Morning or Midnight and manifested it to be the resolved Doctrine and constant practise of all fotmer age There is nothing now remaining but that I should answer those Pretences or Ojections which are or may be made against it and take off one Cavill which may be made against some of the premises when this is dispatched the truth will be most perspicuous so that none can further doubt or question it as I suppose for the future The Arguments produced for the proof of the adverse opinions or rather onely for one of them to wit that the Lords-day begins and ends at morning are six which I shall answer in order The first of them is this That what the Law of nature setled for a time to wit that the Sabbath and other dayes should begin at Evening * that Christs Resurrection a part of his Redemption hath now changed to the morning the work of redemption being far more excellent than the work of Creation Which if we reduce to a Logicall Argument is but this Christs Resurrection a part of his Redemption is more excellent than the work of Creation Ergo it changed the beginning of the Lords day and by consequence of all other dayes from Evening to Morning To which I answer 1. It is very dangerous unsafe for any Mortalls to make comparison between the glorious works actions attributes and ordinances of Almighty God and to prefer one of them so highly before the other as many do without an expresse warrant from God himself in his word which hath been the cause of many a grosse errors and practises amongst Christians I grant the work of Christs Redemption is a most glorious work and signal testimony of Gods transcendent love to the world of Gods elect and redeemed ones John 3. 16. Rom. 5. 8. Ephes. 2. 4 5. c. 5. 2. 25. 2 Thes. 2. 16. Rev. 1. 5. But was not his creating of us in holynesse and righteousnesse after his own image and likenesse as transcendent an act of love as this Gen. 1. 26 27. Psal. 8. No doubt it is 2. That no Scripture to my best observation prefers or advanceth the work of Redemption much lesse our Saviours Resurrection from the dead on the first day being but one part or branch thereof before the work of Creation both these works being very great and glorious in themselves wherefore I cannot believe the work of Redemption or Christs Resurrection alone to be more excellent and glorious than the work of Creation without sufficient Texts and Scripture grounds to prove it but may deny it as a presumptuous fancy or unsound assertion till satisfactorily proved as well as peremptorily averred without proof 3. If such comparisons may be admitted or made without presumption in my apprehension Gen. 1. and 2. compared with Psalm 8. Psal. 104. Psal. 19. 1. 2 9. Psal. 95. 6 7. Psal.
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
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.
beginning of that day whereon he arose from Evening to Morning Therefore the Lords-day ought to be kept from Evening to Eâ—vening not from morning to morning or midnight to midnight What can be truly and substantially replyed to these five Arguments I cannot conjecture they being of sufficient weight to oversway the ballance of this Controversie Now to clear this truth more fully I shall to these five Arguments accumulate ten reasons more proving that the Sabbath and Lords day ought to begin at Evening First because this inception of the Sabbath and Lords day is most suitable to the nature of these dayes For the Sabbath being nothing else in proper speech but a day of rest and being oft times stiled in Scripture a Sabbath of rest Exod. 16. 23. c. 23. 12. c. 31. 15. c 34. 21. c. 35. 2 Levi. 16. 31. c. 23. 3. 32. c. 15. c. 25. 21. c. 34. 21. Deut. 5. 14. both man and beast being enjoyned to rest from their labours on this day it is most agreeable to reason and the equality of the day that this resting day should begin at Evening when men naturally and customarily begin their rest and end their labours rather than at morning when they commonly begin their work or at Midnight when as they are in the midâ—est of their rest and slâ—ep For when can a day of rest so aptly commence as when men begin their rest their resting on it from other labors being one part of the solemn zation of it This therefore being the fittest time to begin the day no doubt but God who doth all things wisely and in the * aptest season hath ordered that it should then commence â—s I have manifested in the foregoing Conclusions it being most proportionable to the nature of the day Secondly this commencement is most agreeable to Gods own example and to the fourth Commandement for God began his seven dayes rest i so soon as ever he ceased from his six dayes works of Creation Gen. 2. 1 2. 3. Exod. 20. 9 10. yea the fourth Commandement prescribing us to labour six dayes and to do all our work and to rest the seventh day implies that we should bâ—gin our Sabbath dayes rest when as we finish our six dayes woâ—k and that is at Evening not at morning or midnight Therefore we should then commence our sanctification of it and rest upon it Thirdly this beginning of the Sabbath and Lords-day is every way best for men as most consonant to the course of nature and their common practise for men naturally and customarily and that by Gods own appointment and the Scriptures approbation end their weekday labours at Evening and bâ—gin their rest at k or night witnes Ps. 124. 22 23. The Sun ariseth man goeth forth unto his work and to his labour untill the Evening John 9. 4. I must work the works of him that sent me whiles it is called to day the night cometh when no man can work Judg 19. 16. Behold there came an old man from his work out of the field at Evening Zâ—ph 2. 7 In the houses of Askelon they shal lie down in the Evening 1 Thess. 5. 7 Those that sleep sleep in the night together with Gen. 19. 1 2. Exod. 18 14. Gen. 2â— 11. Numb 29. 19. Levit. 19. 13. Nâ—b 4. 21 Judg. 19. 4. 11. Eccleâ— 2. 23 Num 22 21. Judg. 9. 33. c. 20. 19. c. 19. 8. Hos. 7. 6. Is 5. 11. whereas as by a natural instiâ—ct and Gods command they usually begin their work in the morning not their rest as is evidâ—nt by Eccles 11. 6. In the morning sow thy seed Mat. 20. 1 2 3. The Kingdome of heaven is like to a man that is an housholder which went out early in the morning to hire Labourers into his vineyard and by Gen. 19. 15 c. 28. 24. 54 44. 3. Exod. 20. 1. c. 18. 14. Judg. 20. 19. Ruth 3. 13 14. Psal. â— 27. 2. 1 Chron. 23 30. Mat. 27. 1. Psal. 104. 22. 23 Now the Sabbath being a day of rest from labour and being likewise made for man noâ—man for it Mark 2 27. and men naturally and ustomarily in all ages all â—lâ—ces by Gods own ordination determining their weekly labours and beginning their rest at Evening it is most fit moâ—â— proper and convenient in respect of men and this their naturall use that the Sabbath and Lords day should begin at Evening when as they voluntarily and naturally ceâ—se their secular labours and devote themselves to râ—st But most unsuitable and inconvenient to begin it in the morning the time when work begins or at midnight when half their rest is past Neither is this reason to be slâ—ighted For all things being made l for man and the Sabbath too no doubt but God did accommodate and suit them in such manner as should be most commodious and convenient for men and most consonant to the naturall course of their affairs This Inchoation therefore of the Sabbath and Lords-day being most proportionable to the naturall order of mens working and rest and so the more easie and possible to be observed by them is no doubt the truest the properest of all others and therefore ought to be embraced 4. That the beginning of the Sabbath and Lord-day which is easiest for Christians to observe and doth best of all begin the sanctification of them is questionlesse the best the truâ—st But this beginning them at Evening is such 1. Because men then naturally end their worldly imployments and begin their rest â—ven of their own accord without constraint and what so easie as that which is naturally and voluntary 2. Because all men that have any Religion or shew of Christianity in them do then constantly fall to their private devotions and family duties the Evening being a fit time for holy meditations prayers and religious exercises Gen. 24. 63. 1 Chron. 16. 14. 2 Chron. 13. 11. Psal. 55. 47. Psal. 65. 8 Dan. 9. 21. Now what time so fit to begin the Sabbath and Lords-day appropriated n wholly to Gods worship as that whereon most Christians voluntarily and constantly apply themselves unto his immediate Service in their closets or in their familie devotions 3. These dayes are dayes of o holynesse and being such ought alwayes to begin and end with holy duties Every Christian will grant it fitting and convenient if not necessary that the Lords day should be begun and ended with private and continued with holy publick exercises suitable to the day Which being so if it should begin and end at Midnight what Christians usually do or can conveniently begin end it thus they being then at rest yea * fast asleep in their beds that by the course of nature and Gods own appointment without any sinne at all 1 Thes. 5. 7. Mat. 25. 5 6. c. 26. 45. And for men to be tied to rise up at midnight or to sit up til then to begin then the Lords-day
Apostles and the Primitive Christians for some good space of time did constantly observe the seventh day Sabbath after Christs Passion and Resurrection the Evangelists and Saint Luke in the Acts ever stiling it the Sabbath-day which name it yet retains in * Latine and making mention of its conscionable solemnization by the Apostles and other Christians Mark 16. 1. Luke 23. 56. See Mark 15. 42. and Luke 23. 54. Matth. 24. 20. Acts 1 12. c. 13 14 27. 42. 44. c. 14. 1. c. 15. 20 21. c. 17. 1 2 10. and c. 18. 4. it being still solemnized by many Christians after the Apostles times even till the Council of Laodicea about the year of our Lord 360. as Ecclesiasticall writers and the 29th Canon of this Council testifie which runs thus Å¿ Quod non oportet Christianos Judaizare otiare in Sabbato sed operari in eodem die which many did refuse at that time to do Praeferentes autem in veneratione Dominicum diem there being then a great Controversie among Christians which of these two dayes the seventh day Sabbath or the Lords-day should have precedency t both of them being then observed by some si vacare voluerint ut Christiani hoc faciant Quod si reperti fuerint Judaizare Anathema sint à Christo Since thererefore the seventh day Sabbath was thus solemnized by Christ the Apostles and Primitive Christians after the resurrection till this Laodicean Council did in a manner quite abolish the observation of it it necessarily follows that they began their Lords-day celebration at Evening For the seventh day Sabbath as I have proved in the second Conclusion did ever begin and end at Evening and is so solemnized and begun by the Jews at this day Wherefore they concluding this day at Evening they must necessarily begin the Lords day then because the first day of the week which they celebrated as the Lords-day did then commence the Evening following the seventh day Sabbath being apart of it in their account and one day ever necessarily beginning when the other ends To these five Reasons I might adde those others formerly alledgâ—d to prove that the Lords-day ought to begin at Evening All which being laid together are an infallible proof that admit the Lords-day instituted by Christ and his Apostles yet it was ordained by them from the very first to begin and end at Evening and so to be solemnized and that themselves did thus begin it If it were onely instituted by the primitive Christians * succeeding them no question but they at first concluded that it should be sanctified from Evening to Evening many of them being Jews who kept all their Sabbaths and Festivals from Evening to Evening to whom the other Christians did readily conform in this particular because it was the Scripture computation even from the Creation and for other premised Reasons For the Apostles themselves and other Christians condescending to them for a time in the point of Circumcision Purification and other such Ceremonies quite abrogated by Christs death Acts 21. 20 to 28. 1 Cor. 9. 20. Gal. 2. 14 15. c. 6. 12. would certainly concurre with them in the beginning and ending of their Sabbaths and sacred festivities which were no wayes ceremoniall nor altered nor abrogated by Christs death From which premises I conclude that let the Lords-day be instituted when or by whomsoever yet it was ordained in its primary institution to be solemnized from Evening to Evening and that it was sanctified in this manner by its originall Institutors To put this out of question I shall descend from the alledged reasons to direct Authorities culling out some few of the chiefest in all ages and pretermitting all the rest for brevity sake I shall begin with the ancientest first and so proceed in order to our present times The first Authority I shall insist on is that of Acts 21. 7 8 11. which many object against me though it be most pregnant for me And upon the first day of the week when the Disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech untill Midnight And there were many lights in the upper chamber where they were gathered together c. When therefore he was come up again and had broken bread and eaten and talked a long while even till break of day so he departed This is the very first and best Scripture Authority properly alledged for the solemnization of the Lords-day by the Apostles and Christians of that age who began the celebration thereof at Evening not at morning or midnight as is plain by this Text 1. Because their solemnizing of it begun no doubt at that time when as they came together to break bread that is to receive the Sacrament as most or to keep their Agape or Love-feasts as others interpret it or rather in truth to do both But the Christians in that time did both celebrate the Sacrament and keep their Love-Feasts at u Evening in imitation of our Saviour who first instituted and kept the Sacrament at Evening after Supper Luke 22 20. John 13. 2 4. c. 21. 20. whence it is called the Lords Supper 1 Cor. 11. 20. See Luke 14. 12 16 17 24. Rev. 19. 9. 17. This is manifest by 1 Cor. 11. 20 21. When ye come together therefore into one place this is not to eat the Lords-Supper for in eating every one taketh his own supper and one is hungry and another is drunken Now this Text styling the Sacrament the Lords Supper and informing us that the Corinthians did usually receive it after they had eaten their own Suppers and that some were drunk when they came to receive it and in those times They that were drunk were drunk in the night 1 Thes. 5. 7. ascertains us that this their coming to receive the * Sacrament and keep their Love-feasts was at Evening or candletining when it was Supper time 2. Because the Text saith There were many lights in the upper room where they were gathered together and that Paul preached from the time of their coming together till midnight Both which do manifestly declare their Assemblies begun at Evening as they anciently did because there were many lights in the room where they met which were lightted as the Text insinuates before or so soon as they assembled in it and because it is not probable that Paul who begun his Sermon when they came together as the words imply did preach from Midnight or the morning before till midnight following there being never such a Sermon heard of but onely from Candle tining till midnight the space of four or five hours 3. Because the Christians in the next succeeding ages as is manifest by y Plinie and z Tertullian did begin their Christian meetings and Love-feasts at Evening whence they likewise stiled them a Supper which Tertullian thus describes Coena nostra de nomine rationem suam
that age did solemnize our Saturday night before Easter especially and spâ—nd it all in holy vigils prayers and religious exercises because Christ rose upon it accounting it a part of the Lords-dâ—y and beginning their Lords-day exercises on it not on our Sunday night My ninth Proof is the fourth Council of Toledo in Spâ—in Canon 8. Apud Surium Tom. 2. p 729 Lucerna Cereus in pervigiliis apud quasdam Ecclesias non benedicuntur eur à nobis benedicantur inquirunt Propter GLORIOSVM enim NOCTIS ILLIUS SACRAMENTUM haeâ— sol mniter benedicimus ut SACRAMENTUM SACRAE RESURRECTIONâ—S CHRISTI MYSTERIUM QUOD TEMPORE HUIUS NOCTIS VOTIVE ADVENIT BENEDICTIONEM SUSCIPIAMUS Et quia haec observatio per multarum loca terrarum Regionesque Hispaniae in Ecclesâ—is commendatur dignum est ut propter unitatem pacis Gallicanis Ecclesâ—is conservetur Nulli autem impune erit qui hoc contempserit sed Patrum regulis sub acebit By which Canon it is most apparent that the Christians of this age did solemâ—ize our Saturday night with holy viâ—ils prayers and exercises of Religion beginning their Publick Assemblies and Lords-dayes duties on it because the glorious Sacrament and Mystery of Christs Resuriection hapned on it the blessing whereof they expected to râ—ceive by this nights sanctification Therefore questionlesse they began their Lords-day at Evening and made this night onely not our Sunday night parcell of it because Christ in their accompt did rise again upon it Neither was the celebration of this night the practise onely of some few private Churches but of all Christian Churches in that centurie since this Councell layes it down as a prevailing argument why all Churches should consecrate their Candles and Tapers on it as well as the Spanish Church and Churches in France which had been no motive at all had not the solemnization of this night in memory of Christs Resurrection been universall though the superstitious Ceremonie of Hallowing Lights and Tapers on it was not so Which general received practise of solemnizing this night spending it thus in vigils prayrs even from the apostles time till long after this Councill is a satisfactory argument to me that Saint Pauls and the Disciples meeting at Troas upon the first say of the week where they spent the whole night together in preaching and other Christian exercises Acts 20. 1 9 10 11 was on our Saturday not Sunday night it being no doubt the originall pattern from whence this custome sprung which this Councill mentions My tenth Evidence is the expresse inanswerable Authority of Anastatius Sinaita Anagogicarum Contemplationum lib. 2. Quaest. 86. 152. 153. Bibl. Patrum Tom. 6. pars 1. p. 634. E. 778. 795. Propterea Scriptura tenebras ponit ante lucem quoniam prius eramus in errore deinde transeamus ad lucem Propterea PRIOR EST VESPERA DEINDE DIES LEGE EST CONSTITUTUM it seems there was then some expresse Law and Canon for iâ— in force as these forecited UT INCIPERETUR A VESPERA DOMINICA quoniam à morte objeuâ—a proce â—imus ad lacem Resurrectionis NOS DOMINICAM A VESPERA SABBATI AUSPICAMUR so that â—â— was the constant practise of Christians in that age to begin the Lords day on Saturday at Evening QUEMLIBET Dâ—EM A VESPERA COMPUTARE ET CUM PRAEâ—EDENTE NOCTE SEU UNUM COPUâ—â—RE SOLEMUS which last word implies a constant Custome in that time Sedenim Moyses vaeationem à laboribus in Sabbato it a dâ—scripsit VT ET RAECEDENTE NOCTE ET SEQVENTI DIE OTIVM AGERENT Testes do Judees QVI VSQVE INHODIERNVM DIEM ID OBSRVANT Quiâ—pe qui non illam noctem quae Sabbatum subsequitur SED illaÌ„ QVAE ANTEGREDITVR cessatione ab operibus quiete colunt this therefore was and is the Jewish and Scripture computation ET NOS IN OBSERVATIONE DIEI DOMINICI PRAECEDENTEM NOCTEM TANQUAM CUM DIE COPULATAM ET NON SEQUENTEM NOCTEM VENERAMUR An Evidence so expresse so punctuall as may satisfie all the Opposites and cannot be evaded My eleventh Testimony is the positive Resolution of an whole Generall Council and so by consequence of all Christian Churches in that age to wit the sixth Generall Councill of Constantinople Can. 56 Surius Conciliorum Tom. 2. p. 1052. Dominicis genu flectere à divinis nostris PATRIEVS Christi Resurrectionem honorantibus canonicè accepimus The first generall Councill of Nice Canon 20. having so decreed Ne ergo hujus observationis evidentiam ignoremus fidelibus manifestum faâ—imus QUOD POST VESPERTINUM SACERDOTUM AD ALTARE SABBATO INGRESSUM EX CONSUEâ—UDINE QUAE SERVATUR NEMO GENU FLECTIT USQUE AD SEQUENTEM VESPEâ—AM IN QUA POST INGRESSUM IN VESPERTINO SEU COMPLETORIO GENUA RURSUS FLECTENTES DOMINO PRECES OFFERIMUS Servatoris enim nostri Resurrectionis veluti praecursorem NOCTEM quae suit ante Sabbatum accipientes HYMNIS AB EA SPIRITV ALITER INCIPIMVS Festum ex tenebris in lucem finientes ut in persecto ae integro DIE AC NOTCE nos Resurrectionem celebremus A most full unanswerable Authority if a liâ—tle explained It was the received Custome of the Primitive Church as this Canon all Antiquity witnes to pray standing not kneeling all the whole Lords-day in memory of our Saviouâ—s Resurrection standing up again from the dead Whence these their Lords-day Exercises were called * Stationes à stando in English Stations because they ever stood and never kneeled in them Now this Custome of praying standing used onely on the Lords-day and between Eâ—ster and Ascension day began and ended with the day The question then will be when and at what time of the day this praying standing began and ended This Canon resolves it in plain terms and that by way of Declaration onely not of new Constitution that all the Churches and Christians of this age ex consuetudine quae sâ—rvatur even by an ancient long continued Custome received from the Christians and Churchâ—s of former ages and then observed onely not begun did alwayes begin to pray standing after their Saturday Vespers or Evening prayers were ended to wit at the time of the Evening when the day in divine and naturall accompt begins and concluded them after the Lords-day Vespers or complein ended to wit the Lords-day at Evening when the Lords day doth properly and truly end By which it is most apparent that they began and eâ—dâ—d their Lords-day and Lords-day exercises at Evening not at morning or Midnight and that it was the constant custome of all Christians in former ages so to do Again it assures us that it was the custome of all Churches then and in foregoing times to couple the Saturday night and the Lords-day together and to solemnize them in memory of Christs Resurrection as one intire Lords-day bâ—â—inning and spending all the Saturday night with Hymnes and spirituall
on the first day in point of constituting either of them for a Sabbath or Holy day as all acknowledge But Gods resting on the seventh day was onely the originall impulsive not the immediate efficient constitutive cause of the seventh day Sabbath for it was not a Sabbath as soon as God began to rest or only because he rested on it but because he blessed and consecrated it for a Sabbath and commanded Adam and his posterity to sanctifie it for a Sabbath as is clear by Gen 2. 2 3. Exod. 20. 7. to 12. for he sanctified it for a Sabbath because he had rested on it so that his rest was onely the occasion why this dâ—y was consecrated for a Sabbath rather than any of the other six but that which made it a Sabbath was Gods peculiar blessing consecration and institution of it for a Sabbath So Gods passing over the Isâ—aelites and slaving the Egyptians was the occasion why the 14. day of the first Moneth was solemnized â—or a Passâ—ovâ—r-day but that which constituted it to be such a day was not his passing over the Israelites but his expresse command to them to observe it throughout all their generations Exâ—d. 12 4. to 40. The Jews deliverance from Haman and thâ—iâ— other Enemies was the cause or reason why they * annually observed the fourteenth and fifteenth dayes of the Moneth Adar as solemn Festivals and the deliverance from the a Gunpowder-Treason the occasion why we observe the fifth of November as an annuall Festivall which Feast we generally begin at Evening since we then usually begin to ring our bells in memory of our deliverance the morning following but the immâ—diate efficient constituting cause of these dayes for Holy-dayes was neither the Jews deliverance nor ours but the Law and ordinance of the Jews Esth. 9. 20 to 29. and the Staâ—ute of 3 Jacâ—biâ—c 1. which ordained those dayes to be solemnized and kept holy So it is in all other dayes solemnities whatsoever not the occasion of their celebration but the authority and command to sanctifie them is that which b constitutes them Holy-dayes therefore by the self same reason Christs bare Resurrection was onely the occasion why the Lords-day was afterwards sanctified and observed but that which constituted and made it a Lords-day or Christian Sabbath was some Precept or Ordinance of Christ or his Apostles or of the Primitive Church without which it had not been actually a Lords-day or Sabbath in point of sanctification though Christ did rise upon it 2. If Christs bare Resurrection without more Ceremony did actually consecrate that very first day on which he arose and all others for a Sabbath or Lords-day what need then those many large Discourses of Divines concernning the time when the persons by whom or the Authority by which the Sabbath was translated from the seventh day to the first or this instituted for a Lords-day Certainly if the very Resurrection of Christ did actually perform all this that very morning on which he arose all these disputes were at an end But few or none have been so absurd as to make Christs bare Resurrection the immediate constituting cause of the first day for a Sabbath or Lords-day much lesse of that very day upon which Christ arose which all the a Evangelists stile the First day of the week Even as it was Christs Resurrection day which shews that it was not then actually constituted for a Sabbath or Lords-day but continued an ordinary week-day as before Therefore it is not probable that it made â—uch a change or consecration of that very day 3. None of the Evangelists in their Histories of Christs Resurrection make mention either in direct terms or by way of necessary inference that our Saviours bare Resurrection consecrated that very first day whereon he arose or any succeeding it for a Sabbath or Lords-day much lesse that it changed the beginning thereof from morn-ning to Evening Therefore certainly no such alteration as is suâ—mised was actually effected by it 4. Had Christs Resurrection actually constituted that day on which he arose and all other fiâ—st dayes ensuing for a Sabbath or Lords day without further Ceremony even on that day when he arose then that day had been consecrated for a Sabbath or Lords-day and the seventh day Sabbath hadbeen translated to it before any man did or could take notice oâ— this alteration before any knew this day was instituted for a Sabbath or â—ords-day yea before it was known or believed that Christ was risen again to or by his Disciples For the b Scripture is expresse that he appeared not unto them till towards the Evening of that day at which time Thomas was absent and some of them doubted whether he were risen again or whether it was he or no so that it is certain they observed not that first day as a Sabbath or Lords-day in memory of his Resurrection But it is altogether improbable that Christ would consecrate that day for a Sabbath or Lords-day before his Disciples or any other knew of it or that he would make an alteration of the Sabbath which so much concerned the Apostles and Church in private without their presence or pâ—ivity oâ— that he would consecâ—ate that day for a Sabbath or Lords-day in memory of his Resurrection before it was certainly known that he was risen or before he had shewed himself to his Disciples after he was risen or before any did know it to be a Lords-day or Sabbath it being made so only for man Mar. 2. 27. not for Christ himself or Angels who were onely present with him when he arose For Christ being onely wise did all things in b the fittest season and in a publick manner in the presence of his disciples who were to be witnesses of all his actions speeches Acts 1. 2 3 c. 2. 32. c. 10. 40 41 42 43. 1 Johnâ— 1 3. 2 Pet. 1. 16 17 18. Luke 1. 2. Therefore he would not he did not institute that very day whereon he arose for a Sabbath or Lords-day at the time when he arose which the Evangelists certainly would have mentioned being a matter of such moment to the Church and Christians had it been done in truth as pretended onely but not proved neither in truth can be If therefore the Objectors affirm that Christs Resurrection was the cause of the Lords-day as a Lords-day that is an immediate constituting cause of it and that at the very moment when he arose then it is a palpable untruth as the premises manifest If they mean by cause onely the impulsive cause or originall occasion of its future consecration or institution for a Sabbath or Lords-day then their Argument is but this Christs Resurrection the occasion of Christians solemnizing the Lords-day as a Lords-day or Sabbath was in the morning Ergo the Lords-day must being at morning which is but a meere Non sequitur because the occasions of sanctifying any dayes for Sabbaths or Holy-dayes do not
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.
l 32. ventre p. 54. l. 30. dele vesperam p. 58. R. l. 29. most come in l. 25. before transcendent p. 61. l. 28. For God p. 26. l. 19. r. course p. 63. l. 5. Such thing p. 64. l. 10. be contemporary l. 37. first day In the Margin p. 7. l. 3. Smalta p. 12. l 19. hathertus p. 15. l. 5. Neh. 4. 21. p. 16. l. 3. r. Fulk p. 22. l. 22. Rastal p. 31. l. 16. certo Doctoque p. 34. l. 27. Apoc. p. 43. l. 2. r. uxâ—rem p. 45. l. 9. Gustodunensis l. 11. Bibl. patr. p. 60. l. 25. r. Sermâ— p. 61. 14. praecipuum * See the epistle Dedicatory b See a New Discovery of the Prelates tyranny â— 1. c * See my unbishoping of Timothy and Titus Breviate Quâ—nch-coal Catalogue of testimonies in all agres Quaeries to Bishops Instructions for Churchwardens A Looking Glasse for all Lordly Prelates Antipathy Appendix to Flagellum Pontifiess Remonstrance against ship mony with some others not yet printed * A New Discovery of the Prelates tyranny * See Thoms Campanella de Monarchia Hispaniae c. 25. 27. and the false Jew or Ramsy his Examination at Newcastle printed 1653. * Acts 20. 30. * 1 Tim. 3. â— to 7. * Proâ— 23. 23. * Luke 5. 39. * Tertullian de Praescript adv. Haereticos * 2 Tim. 3. 1 c * 2 Thes. 2. 3 4. * Jam. 4. 13. 15. a Gen. 2. 2 3. Exod. 20. 7 8 9 10. Levit. 23. 32. Neb. 13. 19. Luke 23 54 5â—c 29. 1. b Neh. 4. 21. Anselmus de Imagine mundi l. 2. c 4 Alcuinus de Eccles. Officiis c. 43. Col. 1128. c Poâ—idor Virgil de Inventor rerum l. 2. cap. 5. d Pupilla oculi pars 9. c. 6. Summa Angelica Tit. Dies Hostiensis Summa l. 2. Tit de Feriis f. 149. Lindwood Provinc Constit l. 2. Tit. de Feriis f. 74. e Psal. 74. 16. Don. 2. 20 21. Acts 1. 7. Conclusion Conclusion 1 Proof 1. f In Genesi noâ— noÌ„ praecedentis dici est seasubsequentis id est principtum futurâ— non finis praeteriti Hierom in Jonam c. 2. Tom. 5. p 137. G. Proof 2. g See Exod. 13. 3 4 5. Proof 3. Proof 4. Proof 5. h See 1 Sam. 7. 6. c. 31. 13. 1 Châ—on 10 12. Neh. 1. 4. Esth. 4. 16. Jer. 36. 6. Dan. 6. 18. Proof i See Josh 8. 29. Proof 3. Proof 8 k Anastatius Sinaica Quast. lib. quaest. 152. Conclusion 2 Proof 1 Proof 2 Proof 3 l See Neh. 4. 21 m See Neh. 13. 21. which makes it maninifest Proof 4. n Luke 23. 54. 55 56. o Mark 16. 1 2. p Mat â— 1. q John 20. 1. r Mat. 28. 1. Å¿ Mark 16. 1. t Luke 24. 1. John 20. 1. Mark 16. 2. 9. Proof 5. u Sâ—e Chemnisius Examen Concilâ—i Tridentini pars 4. De Festis p. 150 Wolphius Chronol l 2. c. 1. Dr. Bound of the Sabbath Edit. 2. 1606. p. 103 104. Dr. Boyes his Postils on the Decalogue p. 51. Purchas Pilgrimage l. 2 c. 4 p. 121. Amesius Medulla Theologicae l. 3. c. 15. sect. 36. Mr. Wemes in his exposition of the Lawes of Moses l. 1. p. 226. to 207. when the day beginneth Conclusion 3. Proof 1. Proof 2. Proof 3. x Mark 16. 1 2 9. Prnof 4. y See Ignatius Martyr Epist. 5. ad Trallianos Bibl. Patr. Tom. 1. p 79. b. Theophilus Antiochenus Comment l. 2. in Evangelia Ib. Tom. 2. p. 152. C. Hierome Ambrose Chrysostome Beda Anselmus Theophilact Christianus Grammaticus Paschatius Rabbertus in their Commentaries on these Texts and on Mat. 28 1. Mark 16. 1 2 9. Luke 24. 1. Calvin Luther Musculus Bullinger Melancthon Bucer Marlorate Junius Zanchius Beza Lyra Rabanus Maurus Hugo Cardinalis Carthusian Tostatuâ— Iansenius Cornelius a lapide and others on this Text Gregory Nyssen Oratio 1. 2. de Resurrectione Christi Cassianus de Incarnat Domini l. 5 Bibl. Patr. Tom. 5. pars 2. p 8. f. 6. Hierome Comment in Jonam c. 2. Tom 5. p. 137. b. Augustine quaest. super Evangelia quaest. 6. 7. Anastatius Siniata Quaestionum l. qu. 152 153. Bibl. Patr. Tom. 6. pars 1. p. 794 795. Together with Saint Cyprian de Symbole Dr. lack son Mr Byfield and all Expositors on the Creed who joyntly accord in this truth z Mark 8. 31. Mat. 27. 63. Conclusion 4. a Dan. 2. 2. c. 21. c 7 9 13 Ps. 74 16. Acts 1. 7. Proof 1. Proof 2. Proof 3. b Exod. 20. â— to 12. c Psal. 104. 22 23. Neh. 21. 4. cap. 13. 19. Proof 4. Proof 5. * See Mr. Fox Dr. Fuller and others on Rev. 1. 10. M. Sprint Mr. Bownd Mr. Widly Mr. Bernard Dr. Twisse Mr. Cawdry and others of the Sabbath Conclusion 5. Proof 1. Proof 2. Proof 3. Proof 4. Proof 5. Proof 6. d Psal 12. â— 14. * See Mr. Foâ— Dr. Fulk and others on Apoc. 1. 10 D. Bownd and others of the Sabbath Proof 7. e Acts 10. 40. 1 Cor. 13. 4. f Saint Luke saith it was in the very profundity or beginning of the morning Luke 24 1. g Mat. 27 63. Markâ— 31. Arguments to prove that the Lords day begins at Evening Argument 1. Argument 2. h See Mr. George Widly his Doctrine of the Sabbath and others forecited Argument 3. Argument 4. Argument 5. Reason 1 * Eccles 3. 1. c. Psal. 104. 23 24. Reason 2. i For his work that he finished on the seventh day was onely his Creation â—lessing and Sanctification of that day alone as Pascatius Raâ—bertus in Mat. 28. 1. Rabanus Maurus and others teach Reason 3. k See 6 H. S. c. 3 7. H. 8 câ— 3 Eliz c 4 Rastabl Labovers 35. 3â— which appoint Labourers to â— begin their work at morning and â—â—d it aâ— Evening l Mark 2 27. Gen. 1 28 29 1 Cor. 3 21. 22 Heb. 2 7 8. Psal. 8. 4 5. See Eccles. 3. 1. â—0 12. 1 Coâ— Cor. 14. 33. 40. Reason 4. n Exod. 20 8. to 12. Isa. 58. 13 Deul 5. 12. to 16. o Exod. 20. 8. to 12. 6. 31. 13 14 15. 6. 35. â— Levit. 23. 2 3 4. Deut. 5. 12 Isa. 58. 13. Neh. 9. 14. * Acts 12. 6. Hosea 7. 6. * As most affirm they are who differ from me in this controversie * Psal. 55. 17 141. 2. Reason 5. * Bish. White Dr. Heylin Mr. Ironside in their Treatises and History of the Sabbath Dr. Joh. Pocklingtons Sunday no Sabbath p. 6 7. printed sincei this was first penned see Canterburies Doom p. 222 223 c. Reason 6. Reason 7. Reason 8. * Rom. 16. 27. Reason 9. Reason 10. * Quicquid enim omnes vel plures uno eodemque sensu man festè fâ—â—quenter peâ—sâ—veranter vâ—luâ— quodam sibi consentiente magistrorum Concâ—lio accipiondo tenendo tradend fiâ—maverint id pro indubitato rato ritoque habeatur Vincentius Lirinensis contra Haereses c. 39. q In his Chronol. l. 2. c. 1. * Anno 1557. a pud Bochellum Decret. Eccles. Gal.
A BRIEFE POLEMICALL DISSERTATION concerning the true Time of the INCHOATION and DETERMINATION OF THE LORDS day-DAY-SABBATH Wherein is clearly and irrefragably manifested by Scripture Reason Authorities in all Ages till this present that the Lordsday begins and ends at Evening and ought to be solemnized from Evening to Evening against the Novel Errours Mistakes of such who groundlesly assert that it begins and ends at Midnight or day-breaking and ought to be sanctified from Midnight to Midnight or Morning to Morning whose Arguments are here examined refuted as unsound absurd frivolous Compiled in the Tower of London and now Published for the Information Reformation of all contrary Judgment or Practise By WILLIAM PRYNNE of Swainswick Esq. Levit. 22. 32. From Even to Even shall yee rest or Celebrate your Sabbath Capitula Caroli Ludovici Imperatorum lib. 6. cap. 186. 202. Diem Dominicum secundum Reverentiam colite Opus servile id est Agrum pratum viniam vel si qua graviora sunt in eo non faciatis nec causas nec calumnias inter vos ditatis sed tantum divinis cultibus serviatis a vespera ad vesperaÌ„ dies Dominicus servetur Placuit ut fideles Diem Dominicum in quo Dominus resurrexit omnes venerabiliter colant Nam si Pagani ob memoriam Reverentiam Deorum suorum quosdam dies colunt Judaei more carnali Sabbatum carnaliter observant quanto magis iste dies à Christianis honorifice colendus est ne in illo sancto die vanis fabulis aut locutionibus sive cantationibus vel Saltationibus aut divisionibus stando in biviis plateis ut solet in serviant sed ad Sacerdotem aut ad aliquom Sapientem hominem veniant eorum praedicationibus bonis locutionibus quae ad animam pertinent utantur illo die seu Sabbato ad Vesperas ad Matutinas sive ad Missam cum eorum oblationibus si fieri potest omnes cavendo Kyrie eleision decantent Similiter Pastores pecorum eundo redeundo in campum ad domum faciant ut omnes eos verè Christianos devotes cognostant LONDON Printed by T. Mabb for Edward Thomas dwelling in Green Arbour 1655. To the Christian Reader KInde Reader Give me leave to inform thee of the true Original cause impelling me to compile this Dissertation at least 20 years since whiles a Prisoner in the Tower of London When I was a Student and Puny Barrester in Lincolns Inne it was the constant custome of that House and all other Inns of Court from All-Saints Eve to Candlemas night to keep open Revels Dancing Dicing and Musick in their Hals ever Saturday night as we usually call it till eleven or twelve of the clock and many times till 4. in the morning or later by reason of which abuse the Lordsday was much prophaned and God publike Ordinances on the Lordsday morning neglected by the Revellers Students Officers Gamesters Musicians and Spectators who slept out the Forenoon Sermons and other divine Exercises for the most part either in their Beds or at Church if they resorted to it Which being a great corasive to my Spirit grief to my heart and scandall to many Religious Lawyers Students and our Lecturers I used my best endeavours to reform this long continued abuse and by my interest in some pious Benchers of Lincolns Inne procured them by an Order of Counsel to suppresse all publique Gaming and Dicing in the Hall with all Grand Christmasses and disorders on that abused Season and likewise to restrain the length of their Revels on Saturday nights by confining them to a certain houre though they could not totally suppresse them as they and I desired being over ruled therein by the majority of the Benchers pleading long prescription custome and unwillingness to displease the Revellers and young Students for their continuance Whereupon I did in my Histriomastix printed 1632. Dedicated to the * Benchers of Lincolns Inne produce the Decrees Laws Statutes Canons of many Christian Emperours Kings States Councils and Resolutions of Fathers Casuists Schoolmen and Protestant Divines Forraign and Domestick to prove the unlawfulnesse of Stage Plays Revels Dancing Gaming Sports and Pastimes on the Lordsday and on Saturday nights as we usually stiled them proving at large page 638. to 647. by sundry Reasons and Authorities in all ages there cited and likewise in the Table That the Lordsday begins Saturday Evening not at Morning or Midnight following that so I might in point of Conscience suppresse all Revels Gaming and disorders used in our Innes of Court and elsewhere throughout the Realm on Saturday nights being part of the Lords own dayes fit to be spent in better exercises of Piety and devotion This Assertion of the Lordsdayes inception at Evening being contrary to the received Opinion of most of our Modern Writers and Divines was looked upon as a strange novelty by many as well as my Histriomâ—stix and censure of Stage Playes as unlawfull unchristian Pastimes for which though licensed by Archbishop Abhots Chaplain I was committed Prisoner to the Tower of London by the Lords of the Councill Febr. 1. 1632. and afterwards severely censured in the Starre Chamber for it as scandalous to the King Queen Court State through Lawds and others malice and prevailing Power which Sentence was since reversed by the unanimous Vote of both Houses of Parliament as illegal and given without any cause at all Hereupon for the satisfaction of some Christian Friends as well Lawyers as Divines who scrupelled this Opinion of the Lordsdayâ—s Evening Inchoaâ—ion though they could not answer nor deny the Reasons and Authorities there produced by me for its justification I did in the year 1633. compile this Dissertation in the Towerâ—which I communicated to my learned friends of the Law and Ministery who professed themselves aboundantly satisfied with it some of them transcribing Copies thereof for their private use After which to passe my Solitary Prison houres with as much publike benefit as I could I went through all the Controversies touching the Sabboath Lordsday and more especially concerning the use of Pastimes on it which the Kings or rather Lawds Declaration for Sports occasioned and Bishop White Dr. Heylin Dr. Pocklington and others had then raised debated in their Discoursâ—s and Histories of the Sabbath with an intention to have published them at that Season But the Printing Presses being locked up and strictly watched by Lawd and the Bishops then swaying against all Treatises of this Subject in opposition to the Anti-Sabbatarian Pamphlets I was necessitated to lay them by for that season and to communicate some of them to such friends who made use of them in some of their printed Discourses of the Sabboath and Lordsday since the Prelates power was Ecclipsed Onely I then contenting my selfe with a Preface to my brother Burtons Divine Tragedy or Examples of Gods Judgments upon Sabbath-breakers and some necessary Additions to
must be granted by them for undoubted truth then it is most certain that it must and did at its very first institution and observation begin and end at Evening not at morning or Midnight or bâ—cause Christ himself his Apostles and the Primitive Church did ever constantly observe this computation Therfore they would not did not institute any other beginning of it but this alone which reason in my poore weak apprehension is so solid that it admits of no evasion or reply Lastly That beginning and end of the Lords-day which the Church people of God in all ages from the first institution of the Lords-day to this present age have constantly observed and the Church and learned in those ages pofitively in expresse terms resolved to be most true and genuine is * questionless the proper infallible inception conclusion thereof This no man I presume either will or can deny But this beginning and ending of the Lords-day at Evening which I here plâ—ad for is that which the Church and people of God in all ages from the first in stitution of the Lords-day to this present age have constantly observed and the Church and learned in those age have positively in expresse termes resolved to be most true and genuine none â—ver oppngning iâ— till q Wolphius about some sixty years since the first I find or hear of that broached â—â— is new opinion of its beginning at morning because our Saviour did then rise again whose authority and sophisticall reason a meere Non sequitur as I shall prove anon hath sâ—duced and drawn over many unto his opinion both in their judgements and practise too Therefore it is questionlesse the proper infallible inception and Conclusion thereof The Minor which is onely liable to exception and may seem a Paradox to some who over-rashly stile this Position of the Lords-dayes beginning at Evening an upstart novelty never heard of in the Church of God till this present age in truth because thâ—mselves are ignorant in Antiquities and versed onely in late modern writers who fomeâ—t the contrary Error which I daâ—e affirm to be the late sigment of some modern Authâ—â—uâ—s not once so much as heard of in any former ages which I here challenge them to disprove I shall make good by unanswerable Reasons and Authorities as I conceit them even from the very Apostles time to this present Century and that in a Chronologicall method beginning with the Primitive times and so descending in order to this present age It is a Querie not yet resolved amongst Divines when and by whom the observation of the Lords-day for a Sabbath was instituted Some hold it was instituted by Christ himself between his Resurrection and Ascension Others that it was instituted by the Apostles after Christe the Ascention but at what certain time they do not accord A third sort affirm that it was ordained onely by the Primitive Church and Christians a little after the Apostles times or as the * Council of Paris and others affirm by the Council of Laodicea about 360 yeares after Christ but not by Christ or his Apostles For my own part as I shall not peremptorily resolve in this place which of these opinions is the truest it being not the scope of this present discourse â—eferring you to Mr. Sprint Dr. Bownd Mr. Widly Mr. Dod Mr. Cleaver Mr. Bernard Dr. Twisse Bishop Andrews the Practise of Piety Mr. Elten and others who have written of this subject on the fourth Commandement for satisfaction herein which requires a particular Tract. So I shall on the other side positively affirm that let the Lords-day be instituted either by Christ himself or the Apostles or the Primitive Church and Christians succeeding next after the Apostles about the end of the first Century after Christ at which tiâ—e it is clear by the testimonies of Ignatius Clemens Alexandrinus Justin Martyr Tertullian Irenaeus Plinie and others that the Lords day was usally solemnized by Christians yet the fiâ—st Institutors of it and the Primitive Christians who first observed it did ever begin and end it at Evening which I shall make good by these reasons there being no direct convincing authority â—â—â—ant either when the Lords-day was first instituted or â—t what time it was first appointed to begin 1. If Christ or the Apostles constituted it for a Sabbath it is more then probable if not certain that they ordained it to begin and end at Evening 1. Because they being all Jews and ever exactly following the Scripture and their own Nationall account of commencing the day at Evening as I haue formerly euidenced we cannot conceive that they should institute any new beginning of the Lorde-day at Midnight or Moruing contrary to the Scripture and their received Countâ—ey account but that they still observed this usuall and divine computation even in the Institution and Solemnization of this day 2. Because this beginning of this day being immutable and in * God the Fathers power onely to alter not in theirs it had been a presumption in them to change it without a speciall Commission from him the times being still in his power even at Christs Ascension not in Christs or his Apostles Acts 1. 7. But we never read of any such Commission granted them to alter this day from Evening to morning therefore it is presumption yea folly to believe or assirm it 3. Because the Lords-day as all sides accord was instituted in memory of Christs resurrection on the first day of the week Now the first day as I have manifested began and ended at Evening in divine Evangelicall account even as our Saviours Resurrection day neither did his Resurrection on it alter its beginning from Evening to morning Therefore the Lords-day being but the first day of the week and having the same beginning and setting as Christs very resurrection day had must begin and end at Even at its Primitive Institution and observation neither did or could the Institution of the first day of the week for a Sabbath in memory of Christs Resurrection change the beginning of the day since Christs resurrection it self in the morning the supposed cause of this alteration did it not 4. Because Christ or his Apostles would never consecrate a day in memory of the Resurrection on it within the compasse of which day Christ did not rise again for that were a great absurdiâ—y But had they consecrated a Lords-day to begin at Morning from day-breaking or from the very time that Christ arâ—se which is uncertain unknown and so this Lordsdayes beginning too they had instituted such a Lords-day within the compasse of which Christ did not rise he being risen before day-break whiles it was dark Matth. 28. 2. John 20. 1. and his Resurrection being but the point from which the day begins and so not within it on it but before it Therefore they instituted it to begin at Evening not at morning 5. It is certain that Christ himself his