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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

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

with holy duties what an inconvenience burthen would it be Again if it should begin and determine at morning so soon as day-light begins how many Christians are then up through the whole year on Lords-day mornings and the mornings following to commence and conclude it with holy duties yea what a vexation and trouble would it be especially to aged and sickly persons to rise every Lords day and Monday at day-dawning or some space before to begin and close it with meditations prayers praises devotions Certainly if the Lords-day should commence and end either at morning or midnight and Christians were tied in * point of conscience to begin and conclude it with holy exercises most men would grow weary of observing it and cast off the sanctification of it as an intollerable burthen But now if we begin and end it at Evening when every man is up and ends his labours and goes unto his private devotions and familiar duties of his * own accord and then enjoy this rest as on other Evenings how easily and conveniently without any toyl or inconvenience may all sorts of men begin and conclude it in an holy manner without any disturbance of their na●ural sleep or endangering their health and how sweetly how comfortably may they embrace the inception and take their farewel of the conclusion of it with what delight pleasure ease conuenience may they sanctifie it This beginning and ending therefore of the Sabbath and Lords-day being the easiest of all others the best for all Christians to take hold of without any pain or inconvenience the best for the true pious commencement and conclusion of these dayes with holinesse and devotion is undoubtedly that which Godhimself hath instituted and all Christians must retain this being one main cause why God commanded the Jews to sanctifie their Sabbath and keep their Festivalls from Evening to Evening Lev. 23. 32. Exod. 12. 18. because the Evening in all the foreuamed respects was most convenient and proper to begin and end all sacred dayes 5. The Lords-day as all of the contrary opinion acknowledge is substituted in the place of the seventh day Sabbath in memoriall of our Sauiours resurrection upon it But that Sabbath as the premises evidence began and concluded at Evening therefore the Lords-day should do so too it being but the ancient weekly Sabbath transl●ted to another day and there being no preceptnor president in Scripture to begin the Sabbath or Lords-day at morning or midnight but both Precepts and examples to commence and end it at Evening as the foregoing Conclusions prove The rather because It is confessed by all my Opposites in opinion That the Lords-day succeedeth the seventh day Sabbath is to be weekly wholly intirely consecrated to Gods publick and private worship and that by the very Equity and Morality of the fourth Commandement Which is the received opinion not onely of most of our own Writers who have written of the Sabbath or Lords-day and commented on the fourth Commandement by learned Henry Bullinger Decad. 2. c. 4. Joannes Pappus enar in Isaiam c. 58. and very many of the Learnedest Protestant Writers in forreign parts quoted by learned Wallaeus in his Disputatio de Sabbato to which I refer the Reader for fuller satisfaction But likewise of the learnedest popish Schoolmen Commentators and writers of all sorts as namely of Peter Lombard lib. 3. sententiarum Distinctio 37. Richardus de media Villa Joannes Scotus Henricus de Veru-Maria Christopherus Silvestranus Gulielmus Estius and others in lib. 3. Sententiarum Distinct 37. Dionysius Carthusianus in lib 3. sententiarum Distinct 37. in Fxod Enarratio c. 20. where he thus writes Memento ut diem Sabbati sanctifices id est in sanctis operibus diem illum expendas divino cultui arplicas eum Per quod nunc DIEI DOMINICI JVBETVR CELLEBRITAS Bonaventura in lib. 3. sentent Distinct 37. Sermones de decem Praeceptis Sermon 4. operum Tom. 7. p. 8. speculum Animae c. 2. ibid. p. 35. where he determines thus Per hoc autem in Lege NOSTRA DOMINICA intelligitur Observatio siquidem DIEI DOMINICI E●T DE JVRE DIVINO scilicet PRAECEPTUM DIVINVM ut habetur in Exodo Memento ut Diem Sabbati sanctifices c. sancti Raymundi Lumina lib. 1. Tit. de Feriis ac Festis p. 110. 111. acutè Thomas Aquinas in lib. 3. sentent Distinct 37. Artic. 5. 2. Quaest. 122. Artic. 4. with all his fo●lowers on these places Hugo Cardinalis Comment in Exod. ●0 Tostatus Abulensis in Exod. 20. qu. 11 12 13. an exc●llent pregnant Discourse to this purpose and in 1. Regum Tom. 1. p. 128. Joannes Gerson Compendium Theologiae in 3. Praeceptum Operum Tom 2. p. 56. Astensis summa lib. 1. Tit. 22. De observantia Sabbati Ang●lus de Clavatio summa Angelica Tit. Praeceptum sect. 2 3 7. Bernardinus senensis Sermo 10. de Observantia Sabbati an excellent full pious Discourse Paulus de sancta Ma●ia sc●utiniun Scripturarum pars 1. Distinct 8. c. 14. Antonius Cadubi●nsis Quastionarii lib 1 qu 5. Jacobus de Valentia adversus Judaeos qu. 2. Soto de justitia jure lib. 2. qu. 3. Art 5 qu. 4 Domincus Bannes 2a secundae qu. 44. Artic. 1. Didacus stella Comment in Luc. c. 14. Couarruinas Resolutionum lib. 4. c 19. Conclus 4. 5. Joannis Nyder as also Michael Marspurgiensis in 3. Praeceptum Enchiridion Christianae institutionis set forth by the whole Council of Colen An. 1536 in 3. Praeceptum f. 270. to 276. Hector Pintus Comment. in Isaiam cap. 56. in Ezech. cap. 20. Ambrosius Catherinus Enar. in Genesis c. 2. p. 122 123. Petrus Binsfeldius Enchiridion Theologiae Pastoralis pars 3. c. 10. p. 320. Cardinal Bellarmin de cultu sanctorum lib. 3. c. 11. Azorius the Jesuit Instit. Moralium pars 2. lib. 1. c. 2. Lorinus Comment in Deut. c. 5 p. 222 223 224. Petrus Vincentius de Marzilla Annotatio in Exod. c. 20. Annot. 3. p. 249. Corne●ius à Lapide Comment. in Deut. 5. p. 975. Leonardus Marius Comment in Exod. c. 20. Num. 47. p. 504. Vincentius Filiucius Moralium Quaestionum Tom. 2 in 3. Praecepium Deoalogi c. 1. sect. 7. to 11 p. 250. c. 2. p. 251. Ludovicus Ystella Comment in Exod. 20. p. 124. To whom I shall annex our own irresragable English Doctors Alexander Alensis summa Theologie pars 3. qu. 32. Memb. 2. Nicholaus de Lyra a converted English Jew Comment in Exod. 20. John Peelham Archbishop of Canterbury and William Lyndwood Constit Provincialium lib. 1. de officio Archiepresbyteri f. 40. 41. Thomas Waldensis Doctrinale Fidei Tom. 3. Tit. 16. c. 140. De celebrando festivè DIEM DOMINICUM sine mundanis operibus The Flower of the Commandements of God on the third Commandement Dives Paurer on the third Commandement c. 11. f. 120. printed

beginning of that day whereon he arose from Evening to Morning Therefore the Lords-day ought to be kept from Evening to E●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 mid●est of their rest and sl●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 ●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 b●gin our Sabbath dayes rest when as we finish our six dayes wo●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 b●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 Z●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. 2● 11. Numb 29. 19. Levit. 19. 13. N●b 4. 21 Judg. 19. 4. 11. Eccle● 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 insti●ct and Gods command they usually begin their work in the morning not their rest as is evid●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. ● 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 no●man for it Mark 2 27. and men naturally and ustomarily in all ages all ●l●ces by Gods own ordination determining their weekly labours and beginning their rest at Evening it is most fit mo●● 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 ce●se their secular labours and devote themselves to r●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 sl●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 tru●st But this beginning them at Evening is such 1. Because men then naturally end their worldly imployments and begin their rest ●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

that age did solemnize our Saturday night before Easter especially and sp●nd it all in holy vigils prayers and religious exercises because Christ rose upon it accounting it a part of the Lords-d●y and beginning their Lords-day exercises on it not on our Sunday night My ninth Proof is the fourth Council of Toledo in Sp●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 hae● sol mniter benedicimus ut SACRAMENTUM SACRAE RESURRECTION●S CHRISTI MYSTERIUM QUOD TEMPORE HUIUS NOCTIS VOTIVE ADVENIT BENEDICTIONEM SUSCIPIAMUS Et quia haec observatio per multarum loca terrarum Regionesque Hispaniae in Eccles●is commendatur dignum est ut propter unitatem pacis Gallicanis Eccles●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 solem●ize our Saturday night with holy vi●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 r●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 i● in force as these forecited UT INCIPERETUR A VESPERA DOMINICA quoniam à morte objeu●a proce ●imus ad lacem Resurrectionis NOS DOMINICAM A VESPERA SABBATI AUSPICAMUR so that ●● was the constant practise of Christians in that age to begin the Lords day on Saturday at Evening QUEMLIBET D●EM A VESPERA COMPUTARE ET CUM PRAE●EDENTE NOCTE SEU UNUM COPU●●RE SOLEMUS which last word implies a constant Custome in that time Sedenim Moyses vaeationem à laboribus in Sabbato it a d●scripsit VT ET RAECEDENTE NOCTE ET SEQVENTI DIE OTIVM AGERENT Testes do Judees QVI VSQVE INHODIERNVM DIEM ID OBSRVANT Qui●pe qui non illam noctem quae Sabbatum subsequitur SED illā 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 fa●imus QUOD POST VESPERTINUM SACERDOTUM AD ALTARE SABBATO INGRESSUM EX CONSUE●UDINE QUAE SERVATUR NEMO GENU FLECTIT USQUE AD SEQUENTEM VESPE●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 li●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 Saviou●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 E●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 s●rvatur even by an ancient long continued Custome received from the Christians and Church●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 e●d●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 b●●inning and spending all the Saturday night with Hymnes and spirituall