their own Rule the effect cannot precede the cause and so by the same Reason Christs Resurrection in the morning could not operate à parte ante to change the beginning of that day which was actually past at Evening 4. Where they did â—ver read that occasions happening upon any dayes did alter or bound onâ— the beginning and end of dayes the dayes ever bounding out the occasions which we say happened upon such a day and houre not the occasions the dayes 5. How Christs Resurrection could change this dayes beginning when as it altered not its name nature or order it being still the first day of the week as it was at the Creation the week remaining yet the same and seeing it made no change in the course of the Sun and Moon of day and night which rule bound out and make up the naturall day 6. How that which hath no limits of its own but that which it had from the day on which it happened the first dayes morning being that which limited the Resurrection in point of time and reduced it to a certainty can possibly put bounds of time unto the day which bounds outit If they cannot resolve all these Queries they must then disclaim this main fundamentall Conclusion upon which they build their false grounded Error as I have formerly proved This is the first falshood The second is this That Christs Resurrection was the cause of the Lords-day This I say is both a falshood and a fallacy To make it more evidently so we must consider the Lords-day either as a naturall day consisting of 24 houres measured out by the Sunne or primum mrbile and made up of the night and artificiall day or as a Lords-day that is a day devoted and sequestred unto Gods immediate worship If we consider it materially or mâ—erly as a day it is clear that Christs Resurrection was no cause of the first day for that was instituted by God at the Creation Gen. 1. 5. who then appointed the Sunne Moon and Starres to rule limit govern both the day and night and to be the sole causes of them Gen. 1. 14. to 22. Psalm 74. 16 17. Psalm 136. 6 7 8. Psal. 104. 19. Jer. 31. 35 36. c. 33. 20. Neither could Christs Resurrection be the cause of that day on which he arose for it was begun before he rose again and it had been and continued a day though he had never risen on it therefore it was no cause of it as a day Besides all time is the measure of motion and so the motion of the Primum mobile the alone cause of it and of this day too Christs Resurrection thererefore being no cause of the Lords-day as a day could not alter the beginning of it in such manner as is prtended since the Lords-day hath no bounds or limits beginning or end neither is it properly a part of time but onely as it is a day not as a Lords-day Wherefore when you affirm that Christs Resurrection was the cause of the Lords-day therefore it changed the beginning of it your meaning is and must be that it was the cause of it and that it changed the beginning thereof as it was a naturall day the change here râ—lâ—â—ing onely to the time and limits of the day not simply to the quality as it is a Lords-day it having no limits at all as it is a Lords day but meerly as it is a naturall day which is a grosse a untruth as I have proved yea a fallacy too in applying that to this day as a day which is spoken onely and intended of it meerly as a Lords-day To illustrate this by an example The first day of the week is like to water in Baptisme to Bread and Wine in the Sacrament to a Church that is consecrated or to one abou to enter into Orders Now as we use to say thâ—t Baptisme doth change the water the Sacramentall consecration the bread and wine Consecration Canonicall the Church and ordination the man if we mean they change their very nature essence and substance the speech is meerly false for they continue in nature in substance the same they were before if we intend they onely alter their use which is true and yet apply this alteration to the substance as the Papists do in case of the Sacament arguing thus the Fathers say that the Bread and Wine are changed after Consecration to wit in their use onely Ergo they are transubstantiated and changed in their substance then it is but a fallacy or equivocation which being explained proves but a meere Non sequitur since the change in the use or quality onely infers no necessary alteration in the Substance So when the Objectors say that Christs Resurrection did change the first day of the week if they mean onely that it was the occasion why the use of it was altered from a common day to an holy day or when they affirm that Christs Resurrection was the cause of the Lords day that is the cause why the first day was and is solemnized as a Lords-day their words are true in this sense onely but then they neither prove nor imply any change at all in the limits beginning or end of the first day or in the day it self but in its use alone and so the day continues the same in all these respects as it was before But when they go thus far as to prove that Christs Resurrection on it did alter the very beginning and end and so the nature and limits of the day because it was the occasion of altering its use which is the thing they intend in both these Propositions then the Argumentation is sophisticall and the Conclusion this grosse inconsequent Christs Resurrection was the cause of turning the first day of the week into the Lords-day Ergo it translated the beginning of that day from morning to Evening An Argument so absurd that the Objectors may now do well to blush at it Again if we consider this day onely as it is a Lords-day that is as a time consecrated to Gods publick worship if the Objectors intend by this Proposition Christs Resurrection in the morning was the cause of the Lords-day that is it did actually consecrate that very first day whereon he arose and all others succeeding it for a Lords-day even that very morning on which he arose again as in truth they do then I say it seems to me an apparent untruth For though it be true that his Resurrection on that day was one generall originall occasion of solemnizing it for the Lords-day yet it is untrue that his bare Resurrection onely was the immediate efficient constitutive cause of sanctifying it for a Sabbath or Lords-day or that it did sanctifie that very day on which Christ arose for a Sabbath or Lords-day even at that very time of the morning when he arose For first Gods resting from his work of Creation on the seventh day is paralell in reason with Christs Resurrection
bound out the beginning or end of the dayes for then these days must begin and conclude when the occasiâ—ns of their solemnization do But on the contrary tâ—e dayes do ever limit the occasions and Fâ—stivalls which must begin and end with the dayes to which they are confined This I shall make maniâ—est by examples and make good by unanswerable reasons For Examples we have all the Festivalls in Scripture which together with their occasions are restrained to the bounds of dayes not the limits of dayes to them To instance in particulars When God himself instituted the seventh day for a Sabbath because on it he had rested from all his works of Creation he confined the Sabbath and his rest to the seventh day not the seventh day to it blessing the seventh day and hallowing it not changing the beginning ending limits or order of it in the week but the use Gen. 2. 2 3. Exod. 20. 7. to 12. When God instituted the fourteenth day of the Moneth Abib for a Passeover day in memory of his passing over the Israelites and slâ—ying the Egyptians at Midnight he ordained that Feast to begin at Evening because the day to which this Festivall was confined did then begin not at Midnight whâ—n the occasion of its solâ—mnization happened Exod. 11. 4. c. 12. 3 6. 12. 10 40. Lev. 23 5. Numb. 9. 11. Deut. 16. 4. Josh. 5 10. So all the other Jewish Feasts * began and ended at Evening as the dayes on whiâ—h they were solemnized did the limits of the day being the bounds of the Festivalls not the Festivalls or their occasions the boundaries of the day a Festivall or Holy day being none other but a common day set apart and dedicated to Gods speciall honour and service Therefore being but a common day consecrated must needs begin and end â—s the day doth This is manifest by Exod. 12. 18. c. 13. 3 4. c. 14. 30. c. 35. 2. Levit. 23 3 to 43. Numb. 29. 1. Josh. 10. 12 13 14. Judges 5. 1. 1 Sam. 14. 23. Neh 8 9 10 11. Esth. 8. 12. c 9. 17 18 19 22. Psalm 81. 3. Psal. 118. 24. Isa. 22. 12. Matth. 28. 1. Mark 16. 1. Luke 23. 56. c. 21. 1. Wherâ— all Festivalls Fasts and memorable occasions are regulated by dayes not dayes by them the Festivalls and Feasts ever beginning and ending with the dayes to which they are appropriated not the dayes or Festivalls or Fasts with the occasions of their solemnization So in all annual or weekly Holy-dayes Feasts or Fasts instituted by men let the occasions of their institution happen what houre or time of the day they will at morning noon or afternoon yet we still begin the solemnization of them when the day begins For Example our Saviours Passion on the Crosse was not till about three of the clock in the afternoon John 9. 14 Mark 15. 34. Yet we solemnise our Goodfriday in memory of his Passion from the time the day begins So our Saviours Ascension as is probable by Acts 1. 9 10 11 12. 13. Luk. 24. 50 51 52. was about Noon or after yet we begin the Festivall of his Ascension with the dayes inception whereon it was So the descent of the Holy Ghost upon the Apostles in cloven tongues ' was about nine of the clock in the monring Acts 2. 15. Yet we solemnize our Whitsonday in memory thereof from that dayes inception Our deliverance from the a Gunpowder Treason on the fifth of November was about nine or ten in the morning or after when the King Queen Prince Lords and Commons should have mâ—t together in the Lords-house though suspected and in part discovered ten dayes before and actually detected at Midnight yet we begin the solemnization of it from the foregoing Evening with ringing of Bells and the like The Birth of many of our Princes hath been about noon or after and their Coronations about that time yet we solemnize their Birth-dayes and Coronation-dayes from those dayes beginnings The Crown descended to our present Soveraign King Charls in the afternoon yet we solemnize not that day from Noon to Noon but from Evening to Evening because the day doth then commence and end and so the solemnity confined onely to that day that whole day not to part of it and part of the ensuing day If then all Festivalls whatsoever begin and end with the dayes beginning and end on which they are kept not at the very time of those dayes when the occasions of their solemnization happened as these and other infinite other examples testifie Why should not the Lords-day begin at Evening though Christs Resurrection the chief cause of its sanctification was not till morning because that day as a day doth then begin and determine Certainly whatever the Opposites conceipt it must needs do so and that for these unanswerable Reasons First because God himself at the very Creation hath set inviolable bounds for the beginning and end of daves and weeks appointing them to be as so many Royall Standards for the limiting or measuring out of all Festivall occasions happening on them and reducing them to a certainty as I have manifested at large in the fourth Conclusion wherefore no event or Festivalls happening on those dayes can alter the limits or beginning of them nor make them longer or shorter no more than the Corn to be measured by the peck or bushell or the cloth to be measured by the yard can alter limit or measure out the quantity of the peck bushell or length of the yard Secondly because every occasion that may cause a subsequent consecration of a day for a Sabbath or Holy day and so Christs Resurrection doth only dedicate that day yea all that day on which it falls not part of that day and part of the day ensuing on which it did not happen therefore consecrating onely that very day all that day and no other day but that it must needs begin and end when that day doth Now that very day on which our Saviour arose began and ended at Evening as I have proved his Resurrection therefore being the cause of consecrating all that day not part of it and part of the following day for the Lords-day this day as a Lords-day must necessarily begin and conclude at Evening Thirdly because no occasion of consecrating the day on which it falls extends in point of Consecration further than that very day which is set as the utmost limits of it But should the Lords-day begin and end at morning or Midnight not at Evening Christs Resurrection the cause of its consecration should extend beyond the bounds of the day to consecrate half or at least a quarter of the second day for a Lords-day on which he arose and besides it should not consecrate all that day on which it happened but that part onely which ensued not that which preceded it since that day began at Evening as I have proved Both which were absurd to affirm Therefore it must
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.
day according to the Commandement And when the Sabbath was past writes o St Mark Mary Magdalene and Mary the mother of James and Salome had bought sweet spices that they might come and anoint him And very early in the morning the first day of the week they came unto the sepulchre at the rising of the Sunne as it began to down saith p Saint Matthew whiles it was yet dark writes q Saint John and they found the stone rolled away from the Sepulchre By all which it appears That the Sabbath begun and concluded at Evening For first Saint Luke saith the Sabbath drew on when Christ was taken down from the Crosse about the Evening implying that it was then almost ready to begin Secondly they took him down them because he should not hang upon the Crosse any part of the Sabbath Thirdly the women shortly after their return from his buriall began their Sabbath dayes rest Fourthly The Sabbath was past the first day begun and our Saviour risen before the women came to his Sepulchre yet they came thither at day-dawning whiles it was dark and their apparelling themselves their buying of spices and coming from their houses or lodgings to the Sepulchre all after the Sabbath was fully ended would take them up some hours time perchance or more It is apparent therefore by all these particulars that the Sabbath even in the Evangelists account both at and after our Saviours Passion and Resurrection commenced and ended at Evening So that Saint r Matthews In the end of the Sabbath as it began to dawn towards the first day of the week which some object to the contrary as if the Sabbath then ended not till the morning must be interpreted by Saint Å¿ Marks after the Sabbath was ended and the other t Evangelists On the first day of the week that being the true sence and scope of his words else Christ in his account did rise again upon the seventh-day Sabbath not on the first day of the week and so by consequence upon the second not the third day after his Passion which is directly contrary to all the other Evangelists and Scriptures to the Article of our Creed and to Christs own predictions of his rising again the third day recorded thrice by Saint Matthew himself Mat. 12. 40. c. 16. 21. c. 27. 63 64. which he would never contradict in the history of his resurrection Fifthly it is certain by the constant practise of the Jewish Church who both before and since Christs time even to this present day did ever begin and end their Sabbath at Evening Witnesse Josephus that famous Jewish Historian Contra Apionem l 1. c 833. Hierom comment in Jonam c. 2. Tom. 5. p. 137. Eusebius de Praeparat Evangel l. 8. c. 2. Tom. 1. p. 141. S. Augustine de Tempore Serm. 251. Chrysostome Homil. 4. in Genes Tom. 1. Col. 26. B. Hom. 62. in Matth. Tom. 2. Col. 559. B. Anastatius Sinaita Anagogicarum Contemplationum Heâ—am l 2 Questio 152. 153. Eibl. Patrum Tom. 6. pars 1. p. 634. E. 794 795. Hospinian de Oâ—igine Festorum fol. 31. 72. b. 68 69. 161 162. Marlorat in Matth. 28. v. 1. Joseph Scaliger de Emendatione temporis l. 92. 6. p 119. 532 533. God win his Jewish Antiquities â— 3. c. c. 3. p. 131. Ainsworth his Annotations on Genesis 1. v. 5. Levit. 22 32. together with most ancient and modern Commentators upon Gen. 1. 5. 9. 13. Levit. 23. 32. Exod. 12. 18. Matth. 12. 40. c. 16. 21. c. 28. 1. Mark 16. 1 2 9. Luke 23 54 55 56. c. 24. 1. John 20. 1. Acts 10. 40. 1 Cor. 15. 5. with those Authours quoted in my Histriomastrix p. 643 644. and u others in the margent who all subscribe with one consent that the seventh day Sabbath and all other dayes else in the Scripture and Jewish account did ever begin and determine at Evening This second Conclusion therefore is past all question For the third That the same first day of the week on which our Saviour rose again began at Evening in divine computation it is most certain 1. Because all dayes in Scripture account did then begin as the Premises evidence Therefore this day too Secondly because that seventh day Sabbath on which our Saviour rested in his grave began and endâ—d at Evening as is clear by Matthew 28. 1. compared with Levit. 23 32. and other fore quoted Scriptures by the joynt attestation of all divines and Expositors on these Scriptures and by the second Conclusion Therefore it must necessarily begin at Evening when this Sabbath ended else the Evening may and night between the end of the Sabbath and our Sâ—viours resurrection should be part of no day at all like that of Job Job 3. 3 6. being no parcell of the Sabbath nor yet of that first day of the week on which Christ arose which can-not be Thirdly All the Evangelists with one consent record that our Saviour rose again upon the first day of the week very early in the morning whiles it was dark before the women came to his sepulchre and after the Sabbath was past Mark 16. 1 2 9. Matth. 28. 1 2. Luke 23 56 c. 24. 1 2. John 20. 1 2. the chief reason alledged by all especiaâ—ly by our opposites in this Controversie why Christians solemnize this day as their Sabbath If then he arose upon the first day the day was certainly begun some space before his resurrection else he must rise with it or before it not upon it Neither did or could this day-begin at Morning day-dawning or Sun-rising in divine compute because our Savior was risen and the women were come to the grave before that time as these Texts affirm and yet then the x Sabbath was past and this first day begun which could not be if the day commenced not before the morning begining but at break of day or Sun-rising nâ—ither did it begin at midnight because the Scripture Jews and Ecclesiasticall Writers know no such naturall or divine incepâ—ion of the day therefore questionlesse it began at Evening as the generality of Expositors on these Texts acknowledge it being the true time of the dayes Inchoation in divine accompt Fourthly Mat. 12. 4 c. 16. 21. c. 27. 63. Mark 8. 31. c. 14 58. Luke 13. 32. Hosea 6. 2. Acts 10. 40. 1 Cor. 15. 4. and all our Creeds assure us that our Saviour rose again the third day from his Passion which he predicting to his Disciples useth this expression Matth 27. 63. and Mark 8. 31. After three dayes that is after the beginning of three dayes or of the third day from my Passion not after three dayes ended for then he had risen again upon the fourth day not the third I will rise again which Phrase being all one in sense with upon the third day I will rise again as appears by Matth. 16. 21. implies that a good part
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
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
100. 1 2 3 4. Psalm 148. Job 36. and 39. Eccles. 12. 1. 1. Isa. 37. 16. c. 40. 28. c. 43. 1. c. 44. 4. c. 45. 12. 18. c. 51. 13. Jer. 10. 11 12. c. 14. 22. c. 27. 5. c. 32. 17 18 19. c. 51. 15 16. Jonah 1. 9. John 1. 3. 10. Acts 2. 24. c. 14 15. c. 17. 24 25 26. Rom. 1. 19 20. Col. 1. 16 17 18. Heb. 1. 1 2. 1 Pet. 4. 19. Rev. 4. 11. cap. 10 6. and the fourth Commandement it self Exod. 20. 8 to 12. seem to prefer the work of Creation before the work of Redemption as most of all manifesting declaring magnifying the infinite power wisdome greatnesse glory majesy providence bounty soveraignty Deity of God and as the strongest motive and obligation to all his Creatures and redeemed Saints likewise to adore worship love fear serve reverence obey God as their Creator and to depend rest trust commit themselves to him alone 4. These reasons seem to advance the work of Creation before the work of Redemption First it is the First and most ancient of all Gods visible works Gen. 1. 1. Deut. 4. 32. Mark 13. 19. Rev. 3. 14. 2 Pet. 3. 4. far antienter than Christs Resurrection or work of Redemption And that which is Antientest is usually best and honourablest Psal. 77. 5. Isa. 3. 2. c. 9. 15. c. 44. 7. c. 24. 23. c. 51. 19. Jer. 18. 15. Dan. 7. 9. 13. 22. John 1. 2 3. 1 Kings 12. 6. Jer. 6. 16. Acts 22. 16. 1 Joh. 2. 7. Rev. 3 14. Secondly the work of a Creation is the very greatest of all Gods works and more universall generall extensive than the work of Redemption extending to all the Glorious angels Sun Moon Starres Heavens Aire Earth Sea with all the severall creatures in them whatsoever and to all mankind Gen. 1. and 2. Psalm 83. Psalm 104. Psalm 148. 4. 5 6. Isa. 40. 26. c. 42. 5 c. 45. 12 18. John 1. 3. Ephes. 3. 9. Col. 1. 14. Rev. 4. 11. c. 10. 6. yea to Jesus Christ himself stiled the beginning of the Creation of God Rev. 3. 14. Therefore more excellent greater glorious than the work of Redemption b peculiar onely to Gods elect the smallest part of men not universall to all Mankind much lesse to Angels and all other Creatures Now it is a received Maxime in Divinity Morality Policy Reason Bonum quo communius eo melius See Psalm 145. 9 10 14 15 16. whence Philo the Jew de Opificio Mundi stiles the Sabbath in memory of it Festum non unius populi Regionisve sed in universum omnium quae sola digna est ut dieatur Popularis Festivitas Thirdly God himself created all things at fiâ—st very good perfect pure excellent and man himself after his own image in Holinesse true Righteousnesse Integrity â—erfection without Sinne Corruption Imperfection or obliquity Gen. 1. 18. 25. to the end c. 5. 1. c. 9. 6. Eccles. 7. 27. 1 Cor. 11. 7. Ephef. 4. 24. Col. 3. 10. Man being depraved corrupted by Adams sin and fall which brought a c curse upon Mankind and all other creatures too Christs Redemption though it hath freed all his Elected called justified sanctified ones from Hell death and damnation the condemning ruling power of sin and curse of the Law yâ—t it hath not redeemed them much lesse the generality of mankind and other Creatures from the pollution corruption of Sinne lâ—st and â—ll those temporall miseries curses plagues Judgements imperfections in this life which sinne hath brought upon them nor yet restored them to such a glorious happy perfect condition here as that wherin man was first created the best of Saints on earth having many remainders of sinne corruptions defects and infirmities in them till they come to heaven 1 Kings 8. 46. Eccles. 7. 20. Rom. 7. 7. to the end James 3. 2. 1 John 1. 8 10. c. 2. 1. 2. Therefore in this respect the work of Creation excells that of Redemption in relation to all the creatures corrupted vitiated by mans fall and of the redeemed themselves whiles they continue on earth and have cause to celebrate Sabbaths and Lords-Dayes to sanctifie and make them holier 4. Some of the creatures as the Angels Christ himself as man and a creature if not the Sun Moon Stars heavens the works of Gods creation are more excellent and gloious than man or any Saints on earth the â—ubject of Christs Redemption Psalm 8. Heb. 1. Rev. 3. 14. 2 Thess. 1. 7. Psalm 103. 20. Mat. 25. 31. Heb. 2. 7 9. c. 12. 22. Rev. 14. 10. Luke 20. 36. compared together Therefore the work of Creation is more exellent than that of Redemption Fifthly without the work of Creation there could be no work of redemption the chief end whereof is to restore us to that felicity a Happinesse in the enjoyment of God and his creatures which man in his innocency had hâ— pâ—rsevered in that estate should have enjoyed by the work of creation Therefore the work of Creation is at least as excellent as glorious as the work of redemption if not more eminent than it Sixthly the excellency and glory of the work of redemption consists principally in this that it was wrought by Jesus Christ himself the onely beloved Sonne of God Luke 1. 6. 8. 99. Rev. 3. 24. Gal. 3. 17 Col. 1. 14. Heb. 9. 12 1 Pet. 1. 18 19. Rev. 5. 9. But this cannot advance it above the work of creation God created all things by Jesus Christ as well as redeemed his elect Ephes. 3. 9. Col. 1. 16. and that onely as he was God and the word Heb. 1. 2. John 1. 1 2 3. Gen. 1. 1 3 26. not as God and man Seventhly all accord that it is a work of b greater excellency omniâ—otâ—nâ—y power love to create and make all things out of nothing then to repair restore rectifie things already created when depravâ—d defiled capâ—ivated or impaired See Basil and Ambâ—ose in their Hexamerons most Commentators on Gen. 1. and Isa. 45. 5. to 20. c. 40. 48. Re. 4. 11. Acts 17. 24. Heb. 3. 4. Therefore I may safer concludâ— that the work of Creation is c greater and more excellent than the work of Redemption from these Texts and Reasons then my Antagonists averre the work of Redemption to transcend the work of Creation in excellency and greatnesse without Scriptures or solid reasons grounded on it 5. Admit the whole work of Redemption wrought by Christ to be better greater excellenter than the work of Creation Yet none can prove or demonstrate that Chrstsi Resurrection one part onely of his work of redemption on the first day of the week is greater than the whole work of Creation Therefore they cannot conclude from it alone that this his bare Resurrection should alter the beginning end limits nature of times and dayes settled by God at the very Creation as they here argue 6. Admit Christs Resurrection and work of Redemption to be greater
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
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.
must be granted by them for undoubted truth then it is most certain that it must and did at its very first institution and observation begin and end at Evening not at morning or Midnight or bâ—cause Christ himself his Apostles and the Primitive Church did ever constantly observe this computation Therfore they would not did not institute any other beginning of it but this alone which reason in my poore weak apprehension is so solid that it admits of no evasion or reply Lastly That beginning and end of the Lords-day which the Church people of God in all ages from the first institution of the Lords-day to this present age have constantly observed and the Church and learned in those ages pofitively in expresse terms resolved to be most true and genuine is * questionless the proper infallible inception conclusion thereof This no man I presume either will or can deny But this beginning and ending of the Lords-day at Evening which I here plâ—ad for is that which the Church and people of God in all ages from the first in stitution of the Lords-day to this present age have constantly observed and the Church and learned in those age have positively in expresse termes resolved to be most true and genuine none â—ver oppngning iâ— till q Wolphius about some sixty years since the first I find or hear of that broached â—â— is new opinion of its beginning at morning because our Saviour did then rise again whose authority and sophisticall reason a meere Non sequitur as I shall prove anon hath sâ—duced and drawn over many unto his opinion both in their judgements and practise too Therefore it is questionlesse the proper infallible inception and Conclusion thereof The Minor which is onely liable to exception and may seem a Paradox to some who over-rashly stile this Position of the Lords-dayes beginning at Evening an upstart novelty never heard of in the Church of God till this present age in truth because thâ—mselves are ignorant in Antiquities and versed onely in late modern writers who fomeâ—t the contrary Error which I daâ—e affirm to be the late sigment of some modern Authâ—â—uâ—s not once so much as heard of in any former ages which I here challenge them to disprove I shall make good by unanswerable Reasons and Authorities as I conceit them even from the very Apostles time to this present Century and that in a Chronologicall method beginning with the Primitive times and so descending in order to this present age It is a Querie not yet resolved amongst Divines when and by whom the observation of the Lords-day for a Sabbath was instituted Some hold it was instituted by Christ himself between his Resurrection and Ascension Others that it was instituted by the Apostles after Christe the Ascention but at what certain time they do not accord A third sort affirm that it was ordained onely by the Primitive Church and Christians a little after the Apostles times or as the * Council of Paris and others affirm by the Council of Laodicea about 360 yeares after Christ but not by Christ or his Apostles For my own part as I shall not peremptorily resolve in this place which of these opinions is the truest it being not the scope of this present discourse â—eferring you to Mr. Sprint Dr. Bownd Mr. Widly Mr. Dod Mr. Cleaver Mr. Bernard Dr. Twisse Bishop Andrews the Practise of Piety Mr. Elten and others who have written of this subject on the fourth Commandement for satisfaction herein which requires a particular Tract. So I shall on the other side positively affirm that let the Lords-day be instituted either by Christ himself or the Apostles or the Primitive Church and Christians succeeding next after the Apostles about the end of the first Century after Christ at which tiâ—e it is clear by the testimonies of Ignatius Clemens Alexandrinus Justin Martyr Tertullian Irenaeus Plinie and others that the Lords day was usally solemnized by Christians yet the fiâ—st Institutors of it and the Primitive Christians who first observed it did ever begin and end it at Evening which I shall make good by these reasons there being no direct convincing authority â—â—â—ant either when the Lords-day was first instituted or â—t what time it was first appointed to begin 1. If Christ or the Apostles constituted it for a Sabbath it is more then probable if not certain that they ordained it to begin and end at Evening 1. Because they being all Jews and ever exactly following the Scripture and their own Nationall account of commencing the day at Evening as I haue formerly euidenced we cannot conceive that they should institute any new beginning of the Lorde-day at Midnight or Moruing contrary to the Scripture and their received Countâ—ey account but that they still observed this usuall and divine computation even in the Institution and Solemnization of this day 2. Because this beginning of this day being immutable and in * God the Fathers power onely to alter not in theirs it had been a presumption in them to change it without a speciall Commission from him the times being still in his power even at Christs Ascension not in Christs or his Apostles Acts 1. 7. But we never read of any such Commission granted them to alter this day from Evening to morning therefore it is presumption yea folly to believe or assirm it 3. Because the Lords-day as all sides accord was instituted in memory of Christs resurrection on the first day of the week Now the first day as I have manifested began and ended at Evening in divine Evangelicall account even as our Saviours Resurrection day neither did his Resurrection on it alter its beginning from Evening to morning Therefore the Lords-day being but the first day of the week and having the same beginning and setting as Christs very resurrection day had must begin and end at Even at its Primitive Institution and observation neither did or could the Institution of the first day of the week for a Sabbath in memory of Christs Resurrection change the beginning of the day since Christs resurrection it self in the morning the supposed cause of this alteration did it not 4. Because Christ or his Apostles would never consecrate a day in memory of the Resurrection on it within the compasse of which day Christ did not rise again for that were a great absurdiâ—y But had they consecrated a Lords-day to begin at Morning from day-breaking or from the very time that Christ arâ—se which is uncertain unknown and so this Lordsdayes beginning too they had instituted such a Lords-day within the compasse of which Christ did not rise he being risen before day-break whiles it was dark Matth. 28. 2. John 20. 1. and his Resurrection being but the point from which the day begins and so not within it on it but before it Therefore they instituted it to begin at Evening not at morning 5. It is certain that Christ himself his
Apostles and the Primitive Christians for some good space of time did constantly observe the seventh day Sabbath after Christs Passion and Resurrection the Evangelists and Saint Luke in the Acts ever stiling it the Sabbath-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
mischief therefore is but a pretence Secondly It is clear that God himself commanded his seventh day Sabbath and other Solemn Fâ—stivals to be solemnized from Evening to Evening Exod. 12. 18. Levit. 23. 32. God therefore infinitely wise foreseeing better than the best wisest holiest and most prudent Christian Magistrates or Ministers all inconveniences abuses that might prophane his Sabbath and what beginning conclusion of it would best prevent all prophanations and make most for its sanctification instituting hiâ— Sabbath and other Festivals to begin and end at Evening not at morning or mid-night I may safely inferre against this present Objection that this beginning concluding the Lordsday at Evening even in Gods accompt and so in verity it self is least inconvenient least mischievous and the best of all the three to prevent all prophanations abuses of the day Therefore it ought to be imbraced as that which God himself hath prescribed for the best the meetest of all others Thirdly I have formerly proved that this beginning of it at Evening doth best prepare men for its sanctification that it prevents more prophanations Abuses of it committed on and occasioned by disorders of all sorts on the Saturday night as we falsly term it then it could possibly produce on Lordsday Evenings To which I shall adde that it likewise excuseth all Husbandmen Tradesmen and others from being Sabbath-breakers who in the Winter quarters rise early to their weekly labour on Munday morning some three or four hours before day-break who should be Sabboath breakers in an high degree if the sabbath or Lordsday ended not til day breaking as some Objectors pretend Therefore I may conclude that this beginning of the Lordsday at Evening make more for the sanctification of the day and prevents more inconveniences then that at morning and so ought to be retained Fourthly This beginning and concluding the Lords-day at Evening cannot any way produce such effects of licentiousnesse and prophanenesse on Lordsday Evenings as is suggested since it puts no period to the Lordsday or its duties till after Sunset when the Stars begin to shine which is not till eight or nine of the clock in the Summer when all orderly people families are more ready to betake themselves to their family duties private devotions and rest then to Sports or Pastimes and about six a clock in the Winter quarter after which all civill orderly Parents Masters though not religious permit not their Children or Servants to rove abroad and such who are truly pious fall to repetition of the Sermons they heard the Lordsday before singing of Psalms reading the Scriptures and godly Books Catechising their families Prayer Meditations and such like holy family duties answerable to the piety they professe and the holinesse of the preceding day So that it gives no liberty at all to any dishonest unchristian Sports or meetings as is pretended which commonly break up and end ere the Lordsday concludes in this accompt and which all good Christians ever avoid at all times especially after Lordsday exercises of Piety and Religion with which they have no anologie Lastly Admit the objection true that this beginning of the Lordsday at Evening should prove more inconvenient then that at morning not simply in it self but in regard of mens abusing it which yet I deny yet it follows not that therefore the day ought then to begin since the abuse of any Doctrine through the corruption of men makes not the Doctrine lesse true and since Inconvenienâ—es must not cannot alter those bounds which God himself hath immutably prescribed unto dayes True it is that inconveniencies backed with any precepts or scripture for the beginning of dayes are good Arguments proofs of truths but wanting Scripture authority to enforce them or being objected against apparent texts they are no ways conclusive Such are the inconveniences here pretended which whether they will happen yea or no will not canno appear till this Doctrine of the Lordsdayes commencing at Evening and the use of publique Evening Prayers in all places Saturday Evenings as a preparative to the Lordsday Sanctification formerly used be generally received as formerly which men will not so much abuse to Liberty and Licentiousnesse as is pretended or if they do the fault is onely theirs not the Doctrines Wherefore my Conclusion remains still firm notwithstanding this Objection The Sixt and last Objection is this That many godly Learned Divines of late and present times have in their Writings Sermons delivered this Opinion for a truth That the Lordsday begins and ends at morning not at evening because Christ rose not till the Morning and it is now the common received opinion practice of all our Divines and most private Christians Therefore questionlesse it is the truth and dangerous to alter it in Thesis or Practice To this I answer First That it is true many reverend holy learned late Divines whose names for honours sake I shall forbear to mention have in their publique Writings and many more in their Sermons delivered this opinion yet many of them only dubiously with an * IT SEEMETH or IT IS PROBABLE or LIKELY not resolutely and that their present practice is answerable thereunto But yet all the learned Godly Christians in all former ages have held practiced the contrary as I have proved and some godly eminent Divines among us now conclude in judgement with them The judgment therefore and practise of all Ages Churches from the Apostles time till now should rather sway the ballance of this controversie then these few late Divines though learned and judicious Secondly Most of those godly learned men have taken up this Opinion and published it to others upon Wolphius his Authority and ground without any full examination or serious study of the point as appears by this that they do but lightly touch it in the by and so away not seriously or peremptorily resolving it grounding themselves upon such reasons as no wayes prove their Conclusion and in truth are meerly fals in that sense they understand them as I have largely manifested in the premises Therefore their Authorities are not so much to be regarded Thirdly In all Disputes we must not so much observe what and who the Authors produced are as what their proofs and reasons are If these good learned mens Arguments Reasons be unsound as I have manifested them no matter what their Opinions lives or practises are since the learnedest the holiest are and may be subject unto Errours from which none are exempted Seeing therefore I have here propounded the best Reasons alledged on all hands for the Sabbath and Lordsdayes beginning at Evening Morning Midnight let the best Proofs Reasons win the field and then I hope the victory will fall on my side without any more Dispute who contend not for victory but truth alone Having thus as I conceive given full satisfactory answers to all materiall Objections I ever yet read heard or conceive against the Lords-days beginning at Evening I come now