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-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
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
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
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
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
â—stendit Vocatur enim Agape id quod penes Graecos dilectio est Non prius discumbitur quam oratio ad Deum praegustetur Editur quantum convenientes capiunt bibitur quantum pudiâ—is est utile ita saturautur ut qui meminerint etiam PER NOCTEM adorandum sibi Deum esse which shews that they began their Feasts and Christian exercises which he here conjoyns at Evening and continued them all night as Saint Paul and the Disciples at Troas did Which meetings Theophilus Alexandrinus in his Epist. Paschalis 3. 3. Bibl. Patrum Tom. 4. p. 723. calls Vespertina congregatio Post aquam manualem ac LVMINA which manifests they kept their Assemblies by Candle light and so begun them at Evening ut quisquis de scripturis sanctis vel de proprio ingenio potest provocatur in medio Deo canere which a Plinie the second stiles carmenque Christo quasi dicere secum invicem hinc probatur quomodo bibent Aâ—què oratio convivium diâ—imit Inde lis disceditur non in catervas caesionum neque in Classes discursationum nec in â—ruptiones laseivorum sed ad eandem â—uram modestiae pudicitiae ut qui non tam coenam coenaverint quam disciplinam Which usage well explains this place of the Acts It being apparent then as the subsequent Antiquities will more abundantly manifest that this meeting of the Disciples at Troas and Pauls preaching to them began at Evening The sole doubt will be what evening this was whether that which we call Sunday night as many erroneously mistake or Saturday night which is the Lords-day night if any For my own part I conceive clearly that it was upon Saturday night as we falsely call it not the ensuing Sunday night For admitting the Lords-day was then instituted for a Sabbath which those of the opposite opinions grant and I consent to there will be no great question of it 1. Because if the Christians at Troas observed this first day of the week as their Sabbath no doubt but this their meeting to solemnize it and receive the Sacrament on it was rather that Evening which began than that which ended the Lords-day in their account else they should have begun its solemnization onely when it ended whiâ—h is improbable But our Sunday Evening on which some affirm this meeting ended not commenced the Lords-day in their account they ever beginning their dayes the Evening before as the premises manifest Therefore this Assembly was on our Saturday Evening there being no mention of any meeting the day or Evening before 2. Because the Christians in the next succeeding ages as I shall prove by the following testimonies did ever begin their Lords-day assemblies and solemnities on Saturday Evening solemnizing it from Evening to Evening because the first observers of it did so Therefore it is more than probable that these Christians at Troas did so too 3. Because Saint Luke records that it was upon the first day of the week when this Meeting was and this Sermon of Pauls made therefore it must needs be on the Saturday not on our Sunday Evening since the Sunday Evenning in S. Lukes and Scripture account was no part of the first but of the second day the day ever beginning and ending at Evening in their computation as the premises evidence 4. All my opposites confesse that the Disciples met at this time upon the first day of purpose to sanctifie it for a-Sabbath and can they then think that they would defer their meeting till our Sunday Evening when all the day in their accompt and the best the chiefest part of it in their compute who begin it at midnight or morning was expired Certainly this had been to make the Lords-day no Festivall day at all or at most not so much as an half-holy day which we cannot presume these Disciples and S. Paul would dodid they observe it as their Sabbath From all which reasons I may more then probably conclude that it was the Saturday Evening when the Lords-day began not the Sunday night when it ended when this Divine Assembly was kept the rather because they received not the Sacrament nor brake this bread till after midnight as the Text affirms and so after the Lords-day ended even in the accompt of such who affirm it ends at midnight And because this beginning of their Assembly when the day begins makes most for the Apostolical divine Institution and sanctification of the Lords day for the which this Text will little avail if this Assembly on it were on our Sunday night when the day was either wholly or for the most part expired and so this meeting no warrant for its totall sanctification But against this it will be objected First that Saint Paul departed from Troâ— the very next morning at day-break which he would not have done had it been part of the Lords-day for he would not have taken this journey then lâ—st he should have prophaned it Besides the Text saith That he was ready to depart on the morrow which signifieth another day not the same therefore this night must needs be our Sunday night his departure being on the morrow to wit on our Monday the next day after it To this I answer First that it is clear by Acts 20. 6. that Saint Paul â—ame to Troas upon the Lords-day For he stayed there seven dayes And upon the first day of the week he thus preacheth till midnight ready to depart in the morning so that the first day was the last of those seven dayes and the first day of the week preceding it the day on which he came to Troas Paul therefore might as well depart on this day from Troas as he came unto it thereon And that without prophanation of the day for he came and went by ship verse 6. 13 14. and so might sanctifie the rest of the day a ship board as our marriners and passengers who sail on the Lords-day as well as other dayes use to do because the wind and â—ide then serving and the ship in which he was to sail being to depart that morning there was a necessity for him then to go a ship board else he might have lost his passage which necessity and circumstance of saiâ—ing away that day made this his departure on it no violation of the day works of necessity being no breach of the Sabbath as a Christ himself and all Divines resolve the rather here because he might preach and spend the rest of the day in the ship as profitably as on the shore and the Mariners might likewise now set sail the wind and weather serving without prophanation of the day as they still usually do in all places 2. I answer that the Morrow hath a double signification in Scripture Sometimes it is taken for the next b Evening or naturall day Other times it is taken for the next morning or day-light or that which we usually call day in opposition to the
l 32. ventre p. 54. l. 30. dele vesperam p. 58. R. l. 29. most come in l. 25. before transcendent p. 61. l. 28. For God p. 26. l. 19. r. course p. 63. l. 5. Such thing p. 64. l. 10. be contemporary l. 37. first day In the Margin p. 7. l. 3. Smalta p. 12. l 19. hathertus p. 15. l. 5. Neh. 4. 21. p. 16. l. 3. r. Fulk p. 22. l. 22. Rastal p. 31. l. 16. certo Doctoque p. 34. l. 27. Apoc. p. 43. l. 2. r. uxâ—rem p. 45. l. 9. Gustodunensis l. 11. Bibl. patr. p. 60. l. 25. r. Sermâ— p. 61. 14. praecipuum * See the epistle Dedicatory b See a New Discovery of the Prelates tyranny â— 1. c * See my unbishoping of Timothy and Titus Breviate Quâ—nch-coal Catalogue of testimonies in all agres Quaeries to Bishops Instructions for Churchwardens A Looking Glasse for all Lordly Prelates Antipathy Appendix to Flagellum Pontifiess Remonstrance against ship mony with some others not yet printed * A New Discovery of the Prelates tyranny * See Thoms Campanella de Monarchia Hispaniae c. 25. 27. and the false Jew or Ramsy his Examination at Newcastle printed 1653. * Acts 20. 30. * 1 Tim. 3. â— to 7. * Proâ— 23. 23. * Luke 5. 39. * Tertullian de Praescript adv. Haereticos * 2 Tim. 3. 1 c * 2 Thes. 2. 3 4. * Jam. 4. 13. 15. a Gen. 2. 2 3. Exod. 20. 7 8 9 10. Levit. 23. 32. Neb. 13. 19. Luke 23 54 5â—c 29. 1. b Neh. 4. 21. Anselmus de Imagine mundi l. 2. c 4 Alcuinus de Eccles. Officiis c. 43. Col. 1128. c Poâ—idor Virgil de Inventor rerum l. 2. cap. 5. d Pupilla oculi pars 9. c. 6. Summa Angelica Tit. Dies Hostiensis Summa l. 2. Tit de Feriis f. 149. Lindwood Provinc Constit l. 2. Tit. de Feriis f. 74. e Psal. 74. 16. Don. 2. 20 21. Acts 1. 7. Conclusion Conclusion 1 Proof 1. f In Genesi noâ— noÌ„ praecedentis dici est seasubsequentis id est principtum futurâ— non finis praeteriti Hierom in Jonam c. 2. Tom. 5. p 137. G. Proof 2. g See Exod. 13. 3 4 5. Proof 3. Proof 4. Proof 5. h See 1 Sam. 7. 6. c. 31. 13. 1 Châ—on 10 12. Neh. 1. 4. Esth. 4. 16. Jer. 36. 6. Dan. 6. 18. Proof i See Josh 8. 29. Proof 3. Proof 8 k Anastatius Sinaica Quast. lib. quaest. 152. Conclusion 2 Proof 1 Proof 2 Proof 3 l See Neh. 4. 21 m See Neh. 13. 21. which makes it maninifest Proof 4. n Luke 23. 54. 55 56. o Mark 16. 1 2. p Mat â— 1. q John 20. 1. r Mat. 28. 1. Å¿ Mark 16. 1. t Luke 24. 1. John 20. 1. Mark 16. 2. 9. Proof 5. u Sâ—e Chemnisius Examen Concilâ—i Tridentini pars 4. De Festis p. 150 Wolphius Chronol l 2. c. 1. Dr. Bound of the Sabbath Edit. 2. 1606. p. 103 104. Dr. Boyes his Postils on the Decalogue p. 51. Purchas Pilgrimage l. 2 c. 4 p. 121. Amesius Medulla Theologicae l. 3. c. 15. sect. 36. Mr. Wemes in his exposition of the Lawes of Moses l. 1. p. 226. to 207. when the day beginneth Conclusion 3. Proof 1. Proof 2. Proof 3. x Mark 16. 1 2 9. Prnof 4. y See Ignatius Martyr Epist. 5. ad Trallianos Bibl. Patr. Tom. 1. p 79. b. Theophilus Antiochenus Comment l. 2. in Evangelia Ib. Tom. 2. p. 152. C. Hierome Ambrose Chrysostome Beda Anselmus Theophilact Christianus Grammaticus Paschatius Rabbertus in their Commentaries on these Texts and on Mat. 28 1. Mark 16. 1 2 9. Luke 24. 1. Calvin Luther Musculus Bullinger Melancthon Bucer Marlorate Junius Zanchius Beza Lyra Rabanus Maurus Hugo Cardinalis Carthusian Tostatuâ— Iansenius Cornelius a lapide and others on this Text Gregory Nyssen Oratio 1. 2. de Resurrectione Christi Cassianus de Incarnat Domini l. 5 Bibl. Patr. Tom. 5. pars 2. p 8. f. 6. Hierome Comment in Jonam c. 2. Tom 5. p. 137. b. Augustine quaest. super Evangelia quaest. 6. 7. Anastatius Siniata Quaestionum l. qu. 152 153. Bibl. Patr. Tom. 6. pars 1. p. 794 795. Together with Saint Cyprian de Symbole Dr. lack son Mr Byfield and all Expositors on the Creed who joyntly accord in this truth z Mark 8. 31. Mat. 27. 63. Conclusion 4. a Dan. 2. 2. c. 21. c 7 9 13 Ps. 74 16. Acts 1. 7. Proof 1. Proof 2. Proof 3. b Exod. 20. â— to 12. c Psal. 104. 22 23. Neh. 21. 4. cap. 13. 19. Proof 4. Proof 5. * See Mr. Fox Dr. Fuller and others on Rev. 1. 10. M. Sprint Mr. Bownd Mr. Widly Mr. Bernard Dr. Twisse Mr. Cawdry and others of the Sabbath Conclusion 5. Proof 1. Proof 2. Proof 3. Proof 4. Proof 5. Proof 6. d Psal 12. â— 14. * See Mr. Foâ— Dr. Fulk and others on Apoc. 1. 10 D. Bownd and others of the Sabbath Proof 7. e Acts 10. 40. 1 Cor. 13. 4. f Saint Luke saith it was in the very profundity or beginning of the morning Luke 24 1. g Mat. 27 63. Markâ— 31. Arguments to prove that the Lords day begins at Evening Argument 1. Argument 2. h See Mr. George Widly his Doctrine of the Sabbath and others forecited Argument 3. Argument 4. Argument 5. Reason 1 * Eccles 3. 1. c. Psal. 104. 23 24. Reason 2. i For his work that he finished on the seventh day was onely his Creation â—lessing and Sanctification of that day alone as Pascatius Raâ—bertus in Mat. 28. 1. Rabanus Maurus and others teach Reason 3. k See 6 H. S. c. 3 7. H. 8 câ— 3 Eliz c 4 Rastabl Labovers 35. 3â— which appoint Labourers to â— begin their work at morning and â—â—d it aâ— Evening l Mark 2 27. Gen. 1 28 29 1 Cor. 3 21. 22 Heb. 2 7 8. Psal. 8. 4 5. See Eccles. 3. 1. â—0 12. 1 Coâ— Cor. 14. 33. 40. Reason 4. n Exod. 20 8. to 12. Isa. 58. 13 Deul 5. 12. to 16. o Exod. 20. 8. to 12. 6. 31. 13 14 15. 6. 35. â— Levit. 23. 2 3 4. Deut. 5. 12 Isa. 58. 13. Neh. 9. 14. * Acts 12. 6. Hosea 7. 6. * As most affirm they are who differ from me in this controversie * Psal. 55. 17 141. 2. Reason 5. * Bish. White Dr. Heylin Mr. Ironside in their Treatises and History of the Sabbath Dr. Joh. Pocklingtons Sunday no Sabbath p. 6 7. printed sincei this was first penned see Canterburies Doom p. 222 223 c. Reason 6. Reason 7. Reason 8. * Rom. 16. 27. Reason 9. Reason 10. * Quicquid enim omnes vel plures uno eodemque sensu man festè fâ—â—quenter peâ—sâ—veranter vâ—luâ— quodam sibi consentiente magistrorum Concâ—lio accipiondo tenendo tradend fiâ—maverint id pro indubitato rato ritoque habeatur Vincentius Lirinensis contra Haereses c. 39. q In his Chronol. l. 2. c. 1. * Anno 1557. a pud Bochellum Decret. Eccles. Gal.
A BRIEFE POLEMICALL DISSERTATION concerning the true Time of the INCHOATION and DETERMINATION OF THE LORDS DAY-SABBATH Wherein is clearly and irrefragably manifested by Scripture Reason Authorities in all Ages till this present that the Lordsday begins and ends at Evening and ought to be solemnized from Evening to Evening against the Novel Errours Mistakes of such who groundlesly assert that it begins and ends at Midnight or day-breaking and ought to be sanctified from Midnight to Midnight or Morning to Morning whose Arguments are here examined refuted as unsound absurd frivolous Compiled in the Tower of London and now Published for the Information Reformation of all contrary Judgment or Practise By WILLIAM PRYNNE of Swainswick Esq. Levit. 22. 32. From Even to Even shall yee rest or Celebrate your Sabbath Capitula Caroli Ludovici Imperatorum lib. 6. cap. 186. 202. Diem Dominicum secundum Reverentiam colite Opus servile id est Agrum pratum viniam vel si qua graviora sunt in eo non faciatis nec causas nec calumnias inter vos ditatis sed tantum divinis cultibus serviatis a vespera ad vesperaÌ„ dies Dominicus servetur Placuit ut fideles Diem Dominicum in quo Dominus resurrexit omnes venerabiliter colant Nam si Pagani ob memoriam Reverentiam Deorum suorum quosdam dies colunt Judaei more carnali Sabbatum carnaliter observant quanto magis iste dies à Christianis honorifice colendus est ne in illo sancto die vanis fabulis aut locutionibus sive cantationibus vel Saltationibus aut divisionibus stando in biviis plateis ut solet in serviant sed ad Sacerdotem aut ad aliquom Sapientem hominem veniant eorum praedicationibus bonis locutionibus quae ad animam pertinent utantur illo die seu Sabbato ad Vesperas ad Matutinas sive ad Missam cum eorum oblationibus si fieri potest omnes cavendo Kyrie eleision decantent Similiter Pastores pecorum eundo redeundo in campum ad domum faciant ut omnes eos verè Christianos devotes cognostant LONDON Printed by T. Mabb for Edward Thomas dwelling in Green Arbour 1655. To the Christian Reader KInde Reader Give me leave to inform thee of the true Original cause impelling me to compile this Dissertation at least 20 years since whiles a Prisoner in the Tower of London When I was a Student and Puny Barrester in Lincolns Inne it was the constant custome of that House and all other Inns of Court from All-Saints Eve to Candlemas night to keep open Revels Dancing Dicing and Musick in their Hals ever Saturday night as we usually call it till eleven or twelve of the clock and many times till 4. in the morning or later by reason of which abuse the Lordsday was much prophaned and God publike Ordinances on the Lordsday morning neglected by the Revellers Students Officers Gamesters Musicians and Spectators who slept out the Forenoon Sermons and other divine Exercises for the most part either in their Beds or at Church if they resorted to it Which being a great corasive to my Spirit grief to my heart and scandall to many Religious Lawyers Students and our Lecturers I used my best endeavours to reform this long continued abuse and by my interest in some pious Benchers of Lincolns Inne procured them by an Order of Counsel to suppresse all publique Gaming and Dicing in the Hall with all Grand Christmasses and disorders on that abused Season and likewise to restrain the length of their Revels on Saturday nights by confining them to a certain houre though they could not totally suppresse them as they and I desired being over ruled therein by the majority of the Benchers pleading long prescription custome and unwillingness to displease the Revellers and young Students for their continuance Whereupon I did in my Histriomastix printed 1632. Dedicated to the * Benchers of Lincolns Inne produce the Decrees Laws Statutes Canons of many Christian Emperours Kings States Councils and Resolutions of Fathers Casuists Schoolmen and Protestant Divines Forraign and Domestick to prove the unlawfulnesse of Stage Plays Revels Dancing Gaming Sports and Pastimes on the Lordsday and on Saturday nights as we usually stiled them proving at large page 638. to 647. by sundry Reasons and Authorities in all ages there cited and likewise in the Table That the Lordsday begins Saturday Evening not at Morning or Midnight following that so I might in point of Conscience suppresse all Revels Gaming and disorders used in our Innes of Court and elsewhere throughout the Realm on Saturday nights being part of the Lords own dayes fit to be spent in better exercises of Piety and devotion This Assertion of the Lordsdayes inception at Evening being contrary to the received Opinion of most of our Modern Writers and Divines was looked upon as a strange novelty by many as well as my Histriomâ—stix and censure of Stage Playes as unlawfull unchristian Pastimes for which though licensed by Archbishop Abhots Chaplain I was committed Prisoner to the Tower of London by the Lords of the Councill Febr. 1. 1632. and afterwards severely censured in the Starre Chamber for it as scandalous to the King Queen Court State through Lawds and others malice and prevailing Power which Sentence was since reversed by the unanimous Vote of both Houses of Parliament as illegal and given without any cause at all Hereupon for the satisfaction of some Christian Friends as well Lawyers as Divines who scrupelled this Opinion of the Lordsdayâ—s Evening Inchoaâ—ion though they could not answer nor deny the Reasons and Authorities there produced by me for its justification I did in the year 1633. compile this Dissertation in the Towerâ—which I communicated to my learned friends of the Law and Ministery who professed themselves aboundantly satisfied with it some of them transcribing Copies thereof for their private use After which to passe my Solitary Prison houres with as much publike benefit as I could I went through all the Controversies touching the Sabboath Lordsday and more especially concerning the use of Pastimes on it which the Kings or rather Lawds Declaration for Sports occasioned and Bishop White Dr. Heylin Dr. Pocklington and others had then raised debated in their Discoursâ—s and Histories of the Sabbath with an intention to have published them at that Season But the Printing Presses being locked up and strictly watched by Lawd and the Bishops then swaying against all Treatises of this Subject in opposition to the Anti-Sabbatarian Pamphlets I was necessitated to lay them by for that season and to communicate some of them to such friends who made use of them in some of their printed Discourses of the Sabboath and Lordsday since the Prelates power was Ecclipsed Onely I then contenting my selfe with a Preface to my brother Burtons Divine Tragedy or Examples of Gods Judgments upon Sabbath-breakers and some necessary Additions to
the Second Impression of his Dialogue between A. and B. concerning the Sabbaths Morality and unlawfulnesse of Pastimes on the Lordsday both printed in the year 1636. beyond the Seas to the great satisfaction of godly Christians After which Gods Providence diverted my Thoughts and Studies to other seasonable Subjects and Publications * against our Lordly Prelates pretended Divine Right Popish Innovations Usurpations on the Kings Prerogative and Peoples Liberties Treasons Schismes in all ages which occasioned their downfall not long after These wily Foxes being unable to answer my Books against them thereupon by A * Second unrighteous Tyrannical Censure in Star-chamber and extravagant Councel Table Orders sent me close Prisoner first to Carnarvan Castle in Northwales and from thence to Mountorguiel Castle in Jersey debarring me the liberty of Pen Ink Paper Books accesse of friends and all humane conversation to hinder me from writing seised all my Books Writings Papers they could meet with searching divers of my friends houses as well as my Chamber and Study for that end Yet Godâ— Providence preserved this small Treatise with some others touching the Sabbath Lordsday and unlawfulnesse of Sports or Pastimes on them against which I mustered up the concurrent opions of Fathers Councils Christian Emperours Princes Edicts Popish Protestant Writers of all sorts in all Ages yet unpublished from their Clutches and the strict Seaches of other late Grandees since and brought them safe to my hands again when I deemed them quite lost Whereupon conceiving it agreeable to Gods good pleasure who miraculously preserved this Dissertation above twenty years space during all my Troubles and amids our publique Wars and revolutions that it should be made Publike for the Information and benefit of his Church People and not be buried in Oblivion and being the onely compleat Treatise of this Subject I ever yet beard off which others have but briefly slightly touched rather then HANDLED in their Discourses os the Sabbath or LORDS-DAY I thereupon resolved to make it publike and committed it to the Presse in this Sceptic all age when too many Divines as well as * Jesuits and Sectaries make it the main part of their Divinity and Religion to vent and cry up New empty frothy notions Whimsies fancies old forgotten Herefies and uncouth conceipts in a kinde of new canting language which themselves and others hardly understand to * draw away disciples after them and undermine those ancient setled truths and Principles of Religion which all Orthodox Christians in former ages have constantly believed received practised without dispute which hath produced very sad effects eaten â—ut the sinew Practise of Piety the life * Power of Godliness as well as the form thereof and made many sorward professors heretofore meer Seekers Self-seekers Scâ—pticks Anti-Scripturists Ranters Nullisidians Hereticks Separatists Blasphemers Covenant-breakers Antinomians trampling all laws of God and men under feet like dirt and some professed Atheists as well as Anarchists To prevent which mischiefs for the future I shall recommend this advise of the Apostle to all sincere Christians 1 John 4. 1. Beloved believe not every spirit but try the spirits by the word of God whether they are of God because many false Prophets are now gone out into the world * Preferre ancient Truth before new pretended light as most * do old wine before new * Illud verius quod Antiquius And if so then they need not doubt but in this Controversie I have the truth on my side because all Antiquity concurs unanimously with me as well as the Scriptures I shall conclude with Jer. 6. 16. Thus saith the Lord stand yee in the wayes and see and ask for the old paths where is the good way and walk therein and ye sholl find rest to your Souls And though many now say as the obstinate Israelites did then to God we will not walk therein yet I trust all the true Saints and Servants of God will readily obey this divine and safe command in these * peâ—illous times of novelty desperate Apostacy and Antichristian Pride when too many * oppose and exalt themselves above all that is called God or that is worshipped obeying no Laws of God or man and carrying all Laws Divine and Humane in the arbitrary Rols and Records of their own breasts like so many Roman Pontifs making their own * wils and lusts their onely law to Gods dishonour Religions slander all good mens grief the ill example of future ages and hastning of Gods judgments on us to our Scourge or Ruine Farewell A Brief Polemicall Dissertation concerning THE TRVE TIME of the INCHOATION AND DETERMINATION of the LORDS-DAY IT hath been a great Question of late times among private Christians and Divines when the Lords-Day being no artificiall but a a naturall day consisting of 24 hours as they generally acknowledge should begin and end Whether at Evening Morning or Midnight Certainly if I may freely vent my thoughts without offence I conceive under correction of graver judgements that in divine true account it begins ends at Evening immediately after Sun-set when the Twilight ends and the b Evening Starre begins to shine A truth so manifest in my poor apprehension that it is uncapâ—ble of any dispute For the clearer resolution whereof I shall in the first place admir that men in civil respects may begin and conclude their dayes at severall houres according to the received computation of their Countrâ—y c Some nations commencing and closing up the day at Morning others at Noon o-others at Midnight others at Evening d And the Canonists likewise beginning and concluding the day at midnight in regard of Contracts at morning in respect of judgements passed in at Evening regard of sanctification and religious observation But yet in all divine relations men are not left at liberty to setwhat bounds or limits they please to dayes appropriated to Gods more speciall worship but they must observe those meets which God himself the e Soveraign Lord of days and times hath prefixed to them beginning ending their sanctication of them being a part of his own worship and service at such time as he hath appointed which is none other than the Evening the boundary he first set to dayes both for naturall and sacred uses To put this out of further Controversie I shall first of all propound such reasons and authorities as irrefragably evidence That the Lords day ought to begin and cease at Evening then answer such Objections and Replyes as are or may be opposed against it And here for the more perspicuous manifestation of the truth before I proceed to any punctâ—all probation of the point in question I shall premise and make good these five couclusions which will soon over-rule and resolve it First That all dayes in Scripture and divine calculation begin and end at Evening Secondly That the seventh day Sabbath in Scripture account did alwayes commence and
of the third dâ—y on which he arose should be past before his rising which could not be had the day bâ—gun just at morning or midnight not at Evening he being risen very early whiles it was dark John 20. 1 2. The question then for the clearing of this Article of Christs resurrection upon the third day will be onely this What is meant here by three days How these dayes are and ought to be computed and from what time they did begin To which all y ancient modern divines who have commented on the Evangelists or written of Christs resurrection reply with one accord 1. That by three dayes in these Scriptures is meant not three intire dayes for Christ lay not three whole dayes in his grave but one whole day and a part of two other dayes but part to wit part of the sixth day whereon he was crucified the whole Sabbath day following it and the Evening or night which was part of the first day whereon he arose 2. That these dayes must be thus computed and did thus begin and end The first of thâ—m being our good Friday began at Evening and ended at Evening shortly after our Saviour was taken down from his Crosse and intombed The second of them being the 7th day Sabbath began and ended at Evening all which day Christ rested and kept a Sabbath in his grave The third day the Jews first day our Lords-day began at Even when the Sabbath concluded and ended the Evening following a little after our Saviours appearance to his Disciples John 20. 19. By which calculation our Saviour lay part of the first the whole second and a good part of the third day in his grave to wit the Evening and greatest part of the night and so well nigh half the third day was past before his Resurrection so that he might well be said to rise again the the third day and by a Synechdoche Membri to lie three dayes in his grave and z after three dayes that is after the beginning of three dayes the latter part of the third day being included and the forepart onely excluded in this Phrase of speech to rise again which he could not be properly said to do had this third day begun at morning he being risen again when it was dark John 20. 1. Matth. 28. 1 2. and so upon the second day before not on or after the third day in this strange accompt which no Divine in this particular of Christs resurrection ever followed all of them joyntly resolving that the third day on which our Saviour arose and the two preceding dayes according to divine computation began and ended at Evening Wherefore this third Conclusion even by the unanimous consent of all men is indubitable and quite overturns our Antagonists foundation for the Lords dayes incâ—ption in the morning to wit that Christs Resurrection in the morning did translate the beginning of this first day from Evening to morning which is but a grosse mistake directly contrary to all the recited Scriptures the resolution of all judicious Divines and writers in all ages as I shall anon more fully manifest in its proper place For the fourth That this beginning and concluding of dayes at Evening is immutable I mean in divine respects not of civill it is most clear for these ensuing reasons First Because it is that bound which God himself the a Lord of times and Ancient of dayes hath prescribed them both by his word his works and own divine calculation as the three foregoing Conclusions evidence and what God himself hath thus limited and prefixed cannot be altered but by himself alone who never changed this beginning or period of dayes for ought appears in Scripture Eccles 3. 14. Jer. 31. 35 36. c. 33. 20 21. Secondly because it is that termination of days wch God himself instituted at the very Creation whenas he prefixed such limits to days times as were to contiue in all succeeding ages till time should be no more witnesse Gen. 1. 2 3 5 8 13 to 20. 23. 31. where God made darknesse to precede the light the Evening antecedent to the Morning and to begin the day the Evening and the Morning not the Morning and the Evening I mean in point of priority making the first seven days and so by consequence all succeeding dayes the dayes and weeks being now the same and of the same dimension as they were at the Creation and therefore retain the self same beginning and end now as God designed to them then and that by a natura unchangeable Ordinance For God at the Creation ordained the Sunne the Moon and Starres to rule over the day and night to divide the light from the darknes that is to bound out the day and night to be for signs and for seasons and for dayes and years Gen. 1. 14. to 19. Psal. 136. 6 7 8. Psal. 104. 19. And that so long as the world should endure or the Sun and Moon have a being witnesse Gen. 8. 22 While the earth remaineth seed time and haâ—vest and cold and heat and Summer and Winter and day and night shall not cease that is they shall observe the bounds and times that I have prâ—scribed them at the Creation without any alteration Jer. 31 35 36. and c. 33. 20. 21. makes this mâ—st clear Thus saith the Lord which giveth the Sun for a light by day and the Ordinances of the Moon and of the Starres for a light by night if these Ordinances depart from before me or if you can break my Covenant of the day and of the night that there shall not be day and night in their season that is at the time which I appointed at the Creation Then also might my Covenant be broken with David my servant Which Texts do fully evince the beginning end of dayes and limits of time instituted at the Creation to be unalterable so long as the world remains which is likewise backed by Psal. 74. 16 17. Ps. 72. 57. Ps. 104. 19. Ps. 121. 6. Ps. 136. 9 and 148 3 5 6. The day is thine the night also is thine thou hast prepared the light and the Sunne thou hast made Summer and Winter He appointeth the Moon for seasons the Sunknoweth his going down Thou makest darknesse and it is night Praise him Sun and Moon praise him all ye starres of light for he commanded and they were created he hath also established them for ever and ever he hath made a Decree which shall not passe From all which Scriptures it is infallible that God at the Creation fixed immutable limits to dayes and times both for their beginning end length which shall and must continue the same for ever the dayes weeks moneths and years being of the same extent for the present as they were at the beginning Therefore the inception and ending of the day at Evening being settled at the Creation doth and must remain unalterable Thirdly This inchoaâ—ion and conclusion
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.
29. Luke 24. 1. John 20. 1. 19. the very name that was given it at the Creation Gen. 1. 5. which was still retained after our Saviours Resurrection and Ascension Acts 20. 7. 1 Cor. 16. 2. having no other title at all imposed on it but this in Scripture that of Revel. 1. 10. to wit the title of Lords-day being applyed by some to the seventh day Sabbath by others â—o d Easter day onely yet by * most to the Lords-day for ought that certainly appears Which name implies that it continued the same after Christs Resurrection as before the First day of the Week for number order beginning the week as afore and so by consequence commencing at Evening as before it being the same in name in order in nature though not in use and observation amongst Christians as it was at the Creation Therefore the same in its inception too and so not altered from Evening to morning Seventhly that very first day on which Christ arose in Scripture and divine account began and ended at Evening not at morning or midnight as I have undeniably proved at large in the third Conclusion Christs Resurrection therefore did no wayes alter or translate the beginning of it from morning to Evening as some fâ—lsely affirm but never prove And if it made no such muâ—ation of the beginning and end of that same First day on which he arose much lesse then of any other that succeeded it or of the other week dayes on which he did not rise again Christs Resurrection did not actually translate the beginning of that first day on which he arosegain from Evening to Morning For had that day begun at Morning just at or from the time which he arose 〈◊〉 some pretend then he had not risen again upon the third but on the second day from his Passion which directly oppugnes the e Scripture and the Article of our Creed that he rose again the third day from the dead not the second To make this reason evident The Morning of this first day began not till day breaking or day-light and if this first day began then too Christ certainly did not could not rise upon it but before it and so on the second day For the women came to the Sepulchre when it was yet dark before day-light appeared or the f day began in this accompt and yet Christ was then risen John 20. 1 2. therefore before the day began in this computation And if they will begin it from the time that Christ arose since Christs resurrection was the cause as they sayd of this its new inception or the Terminus à qâ—o from whence it began they still stiâ—k fast in the same mirâ— For if Christs Resurrection changed the commencement of this day he must be actually risen ere this change could be made since the cause must necessarily precede the effect which must begin from and after it not before or with it and if the moment of Christs Resurrection was the Terminus whence this day began as they affirm his Resurrection must needs precede the day that point of time from whence the day begins being exclusive as precedent to it not inclusive as any part or parcell of it and so Christ must necessarily rise before this first day to wit upon the Sabbath or second day not upon or g after it began and so not upon the third or first day of the week as the Scripture affirms and by consequence not upon that Lords-day which they solemnize from morning to morning in memory of his Resurrection on it which by their own reasoning â—nd computation was before it not upon it All which considered I may undoubtedly conclude that Christs Resurrection did no wayâ—s alter the beginning or end of dayes no not of that first day on which he arose from morning to Evening So that this last Conclusion is infaâ—libâ— These five Conclusions being thus premised and I hope undeniably proved I shall now deduce five unanswerable Arguments from them to prove that the Lords-day doth and ought of right to begin and end at Evening not at morning or midnight 1. If all dayes in Scripture and divine account do alwayes begin and end at Evening not at morning or midnight then the Lords-day being the first day of the week and included in the universality of dayes must do so too But all dayes in Scripture and divine computation do alwayes begin and end at Evening not morning or midnight as the first Conclusion maniâ—ests Therefore the Lords-day doth so too 2. If the seventh day Sabbath in Scripture account did alway commence and determine at Evening and the Jews did ever solemnise it from Evening to Evening then the Lords-day which succeeds it and begins when the Sabbath ends must then begin and conclude seeing all the week-dayes are of the self-same length and must have the same inception and Conclusion since this Sabbath was thus solemnized long after our Saviours Resurrection by the Apostles Jews and Christians too Matth. 24. 20. Acts 13 14 27. 42. c. 14. 1. c. 15. 20 21 c. 17. 1 2 10. c. 18. 4. But the seventh day Sabbath in Scripture calculation did alwayes commence and determine at Evening and the h Jews did ever solemnize it from Evening to Evening as the second Conclusion testifies Therefore the Lords day must then begin and conclude 3. If that very first day of the week whereon our Saviour rose again began and ended at Evening in divine accompt even as it was his Resurrection day then the Lords day kept in memory of his Resurrection on that day being the self same day of the week and having the self same limits as that day had must then begin and end likewise But that very first day of the week whereon our Saviour rose again began and ended at Evening in divine compute even as it was his Resurrection day Therefore the Lords day in respect of its weekly observation and solemnization in memory of our Savlours Resurrection on it must commence â—nd detemine at Evening too The sâ—quel is uâ—deniable the minor is fully proved in the third Conclusion so the Argument is unanswerable 4. This beginning and determination of dayes at Evening be naturall and immutable therefore the Lords day must have can have no other inception or conclusion but at Evening 5. I Christs Resurrection in the morning did no ways alter the beginning or end of dayes nor yet translate the beginning of that day whereon he arose from Evening to morning then we ought to make no such alteration for that were to be wiser than Christ yea to usurp Gods speciall Prerogative to alter times Dan. 2. 20 21. c. 7. 25. so must keep the Lords-day from Evening to Evening not from morning to morning or from midnight to midnight But Christs Resurrection in the morning did no wayes alter the beginning and end of dayes nor yet translate the
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
night not for the next naturall day which begins at Evening but the next artificiall day of twelve houres day light which begins at Morning In this sense it is used most commonly in Scripture witnes Levit. 22. 30. When ye will offer a sacrifice of thanksgiving to the Lord aâ— your own will on the same day it shall be eaten up ye shall leave none of it untill the morrow compared with Levit. 7. 25. which speaking of the same offering saith He shall not leave any of it till the morning See Exod. 12. 10. c. 16. 19 23 24. where there is the same expression In which Texts the Morrow is nothing else but the morning following for had this offering been at Evening or night when the naturall day begins in Scripture accompt yet they might not have reserved any of it till the Morning for that had been to morrow as morrow is opposed to the night not to the naturall day So in 1 Sam. 19. 11. Saul sent Messengers to Davids house that night to watch and to slay him in the morning and Michall told him saying if thou save not thy life to night to morrow thou shalt bâ— slain Where morrow is not put for another naturall day that morrow in Scripture and the Jews account being part of that naturall day of which this night was the beginning but onely for the day-light or artificiall day being the same naturall day on which these words were spoken Thus it is used in 2 Sam. 11. 9 12 13 14. Esther 2. 14. So Zeph. 3. 3. Her Judges are Evening-wolves they gnaw not the bones till the morrow that is till the morning following And Acts 23. 31. 32. Then the Souldiers took Paul by night and brought him to Anâ—ipatris on the morrow they left the horsemen to go with him In all which places the morrow is put onely in opposition to the preceding night and for the day light following which night and morrow make up the same naturall day not for the beginning of the next enâ—uing naturall day or for another day Hence the Scripture useth this phrase The morrow after that day or after the Sabbath Levit. 23. 11 15. Josh 5. 12. 1 Chron. 29 21. because there is a morrow opposed to the night wherein a thing is done or spoken which is a part of the same naturall day that the night is In this sence morrow must needs be taken here for this meeting beginning but at night and Paul continuing his Preaching untill midnight following ready to depart on the morrow this morrow was nothing but the next morning which was a part of that fiâ—st day on which the disciple met as it was a naturall day consisting of twenty four houres and beginning but that Evening not another day of the week or our Monday morning as some affirm This morrow therefore being but the next morning and opposed to the night onely not to the naturall day on which this Assembly was kept at Troas and this night being part of the fiâ—st day of the wâ—ek which as a natural day in Scripture accompt bâ—gan at Evening could be no other but the Lords-day morning not the Monday following and this meeting â—s the promised Reasons prove could be no timâ— else but our Saâ—uâ—day night notwithstanding this Oâ—jâ—ction So that I may safely conclude that Saint Paul and the Christians of Troas the fiâ—st solemnizers of the Lords-day that we â—ead of did begin its solemnization at Evening not at morning or Midnight Wherefore we ought to begin it then This is my first Authority in point of practise to prove that the Primitive Christians began the Lords-dayes sanctification at Evening My next evidence is that of a Plinie the second who writes thus to the Emperour Trajan concerning the time and manner of the Christians solemnization of the Lords day Soliti erant STATO DIE ANTE LUCEM CONVENIRE carmenque Christo quasi Deo dicere secum invicem Seque SACRAMENTO non in scelus aliquod astringere sed ne furta ne latrocinia ne adulteria committerent ne fidem fallerent ne depositum appellati denegarent c. By which it is evident that the Christians in that age a time of persecution and after ages too did b usually meet together to receive the Sacrament and perform their holy Exercises at night when it began to grow dark and concluded them at day-light or about day-break as the disciples did at Troas Acts 20. 7. to 12. which Assemblies some Ecclesiasticall Histories call Antelucani coetus Night-Assemblies or meetings before day light not because they began in the morning about day-break as some would have it but because they both began and ended beâ—ore day-dawning the Christians in that time of persecution not daring to meet publickly in the day time for fear of apprehension Now this set night on which they kept those Assemblies was not our Sunday but our Saturday night on which our Saviour arose whiles it was dark and in Honour of his Resurrection did they begin and keep their Lords-day solemnization on this night not the night ensuing as is evident by Justin Martyrs second Apology with other ensuing testimonies And these their night conventions were the Occasion of those slanderous imputations which the Gentiles cast upon the Christians c that after their Exercises of Religion ended they did use to put out the lights used to expell the darknesse of the night Acts 20. 8. and then couple promiscuously one with another yea murther and eat up children and commit all manner of villany Since therefore they began their Lords-day exercises at Evening before day light began as this Heathen Authour and all Ecclesiasticall Historians writing of this age accord we need not doubt but the day in their accâ—mpt did then begin since they would not begin the exercises of the day till in truth it began My third Authority is that of Tertullian about 200 years after Christ in his Aâ—olâ—gy for the Christians c 38 39. the words whereof I have already alledged and de Corona militis c. 3. where he writes thus Eucharistiae Sacramentum in tempore victus mandatum à Domino ANTELVCANIS CAETILVS nec de aliorum manu quam praesidentium sumimus wch expresly shews that the Christians of that age did begin their publick Lords day meetings and Love feasts in the Evening and spending the Saturday night as we falsly deem it in Gods worship receiving the Sacrament and other holy duties which night assemblies he stiles b Nocturnae Convocationes because they spent the greatest part of that night in them nocturnae properly not morning or early risings and meeâ—ings before day but a watching or fitting up all night without going to bed or taking rest as the common proverb Nocturnae lucubrationes periculosissimae sunt compared with its opposite Adagie Diluculo surgere saluberimum est and Isa. 30. 29. Luke 2. 8. c. 5. 5. c. 6. 12. John 3.
better excellenter than Gods work of Creation which I deny will it thence follow Ergo it altered the work of Creation the cause of Sunne Moon Starres Dayes weeks years the beginning and end of the Sabbath or first day of the week and by consequence of all other dayes and times setled by God himself at the Creation by an unalterable Law Gen. 1. 5. 8. to 20. 23. 21. c. 2. 2 3. Exod. 20. 8. to 12. Psalm 148. 5. 6. Eccl. 3. 14. Jer. 31. 35 36. c. 33. 20 21. 2 Pe. 3. 14. Certainly all these Texts wiâ—â— others forecited resolve and experience proves the contrary the dayes weeks months morning Evening course of Sunne Moon and Starres being still the same they were from the Creation till this present and every thing or action that is greater better than another not abrogating or altering their course or limits which God or men had formerly settled 7. The ends of Christs Resurrection and Redemption were meerly spirituall to redeem justifie raise up from sinne from the dead and avance to heaven at last all those whom Christ redeemed John 5. 29. c. 11. 25. Rom. 1. 4. Rom. 5. 5. to 16. 1 Cor. 15. throughout Phil. 3. 10. 11. 1 Pet. 1. 1. 3 c. 21. Rev. 20. 5. 6. Rom. 4. 24 25. c. 8. 11. 2 Cor. 4. 14. Ephes. 2. 6. Not to alter the beginning or ending of dayes times seasons not one of all these Texts nor any other speaking of Christs Resurrection and the ends or benefits thereof assâ—rtinâ— importing much lesse resolving any thing Therefore it did not could not alter the beginning or limits of the fiâ—st day â—iâ—her as a naturall or as his Resurrection day as these Writers averre 8. Christs Paâ—sion a bloodshed was the principall part of his Redemption yea his Nativity Ascention to omit his whole life on earth and perpetuall mediation in heaven for us were parts thereof the one the first part the other the last of all Bâ—t it is clear that our Saviours Passion and bloodshed in the Evening though it were the chiefâ—st part of his Redemption made no alteration in the bâ—ginning or end of dayes so as to change the beginning of Goodfriday fâ—om Evening before to three of the clock in the afternoon that his Nativity about Midnight or his Ascention about Noon or eleven of the clock in the morning as is most probable did not translite the beginning of those dayes or any other to Midnight Noon or Morning though they were the first and last parts of of his work of Redemption why then should his Resurrection onely in the Morning a lesse principall part of his work than his Passion or perchance than his Nativity or Ascention the one of which preceded the other followed his Resurrection make such a change in dayes beginnings when neither of these three other did so If it be because it was a part of Christs Redemption So were the other three and yet they produced no such mutation and why a part of Christs Redemption should cause such an alteration onely because it is a part or why one inferior part of it alone should do it and not the chiefest why the intermediate not the first or last part of it transcends my apprehension If it be because God ordained it should effect such a transmutation then shew me expresse Scripture for it as none can do or else reject it for a groundlesse fancy as in truth it is But more of this in the Answer to the next Objection The second Objection is this Christs Resurrection on the first day of the week in the morning did actually change the beginning of the day from Evening to morning and constitute the Lords-day to begin at morning Therfore it ought to begin at morning If we câ—st this into a sormall Argument it will be more perspicuous Christs Resurrection the cause of the Lords-day was not till the morning Ergo the Lords-day must not begin till morning because the effect must needs be with or subsequent to the cause and cannot precede it whereas the effect should over-reach â—â—e cause in point of time if the Lords-day should begin at Evening Christs Resurrection beginning not till the morning This reason and argument is the main foundation whereon the Opposites build their errour wherefore I shall be more copious in discovering the sandinesse falshood and fallaciousnesse of it First therefore I answer that this whole Argument is but a chain of severall grosse falshoods and mistakes contrary to the Scriptures I wonder therefore why so many grave judicious men should be ensnared by it 1. The first of them the ground work of all the rest and of this errour concerning the Lords-day beginning at morning is this That Christs Resurrection did alter the beginning of that first day of the week whereon be arose from Evening to Morning which I have manifested to be an apparent Errour contrary to the Scriptures which testifie that that day began at Evening and that Christs Resurrection did nothing alter it as the third and fifth preceding Conclusions prove at large Wherefore I shall here demand of the Objectors how it appears that Christs Resurrection made such a change as they pretend If by Scripture shew one Text that necessarily proves it this I am sure they cannot do If not by Scripture then it is a meere groundlesse conceit of their own forging Yea but though they want Scripture yet they have this sound reason to prove it Christ rose again upon the first morning therefore he translated the beginning of it from Evenig to morning To which I reply that this main Capitall reason is but a grosse in consequent and a circular Argumentation For if the Argument be denyed as justly it may be then they prove it by that very medium which was next before denied and they ought to make good that Christs Resurrection did chanâ—e the day from morning to Evening there being no other medium but this to confirm it therefore if he rose again upon it in the morning he made such a change as they pretend So that this their reason is but Idem per Idem a Petitio principii a Circular dispute a grosse Non sequitur and so to be rejected as false and idle But yet a little more to lay open the falshhood of this Proposition That Chists Resurrection made such an alteration of that first dayes beginning which hath neither Scripture nor Reason to back it I would first demand this Question of them Why Christs Resurrection should produce such a Change when as his Nativity Passion and Ascention parts of his Redemption too as beneficiall to Christians as his Resurrection had no such effect 2. How they come to know that such a Change was de Facto made when no Scripture revâ—als or intimates it 3. How was it possible for Christs Resurrection to call back and adnul that beginning of the day which was irrevocably past and gone before it happened since by
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
needs begin at Evening The Lords day being onely the first day on which Christ arose and all the first day not part of it and part of the second day as it is and must be in the Opposites computation Fourthly that day on which Christ arose both as a week day and as a day was precedent to his Resurrection both in time nature and in the sanctification of it for a Lords-day For there must be fiâ—st a day of the week bâ—fore Christ could rise upon it or any consecrate it for a Sabbath or Lords-day therefore his Resurrection on it and the consecration of it for a Lords-day did not could not alter the limits or nature of that day but both of them must be regulated squared by its former bounds Fifthly Christs Resurrection and the Lords-day solemnization have no set limits of time of their own being no parts of time but onely measured out by time therefore they can give or proportion out no limits of time to the first day but the first day being a part of time must set limits of time to them And to make Festivalls or their occasions measurers out of the length bâ—ginning or end of days which the Objectors do is as grosse an absurdity as to measure the bushâ—ll by the corn or the yard by the cloth not the corn anâ— cloth by the bushell or yard or as to square the Rule by the tree measure the quart pot by the wine weigh pounds and weights by the wool flesh bread fruits not the tree wine wool c. by the rule quart pound weights Sixthly every memorable accident happening upon any day and so by consequence our Saviours Resurrection on the first day of the week cannot possibly alter the beginning of that day For if it falls out just at the dayes beginning it is a reason that the day and Festivall solemnized in memoriall of it should then begin because both the day and the occasion of its celebration commence together if it happen after the day begins as Christs Resurrection did it cannot nullifie or change its beginning because it was irrevocably past and gone before Et quod factum quod praeteritum est infectum reddi non potest no not by God himfelf much lesse by any accidentall occasion which cannot possibly operate to nullifie or alter that which was past and gone before it was in being Since therefore no occasion happening either with or after the beginning of any day can possibly alter the time of its inception the Festivity instituted in memory of that occasion on that day must inevitably begin and end when the day doth in its naturall and usuall course and so the Lords-day too which must begin and end at Evening because that day on which Christ rose again did so Seventhly Christs Resurrection and so any other memorable accident upon any dayes was but a meere transient act done past almost in a moment or minutes space wherefore it could properly of it self consecrate onely that space of that day which it took up and no more for the forepart of the day being past the following part of it to come and neither of them in being but that space thereof in which he rose again Christs Resurrection could not properly operate to consecrate either the antecedent or subsequent part of that day of it self much lesse any dayes ensuing If therefore the Lords-day or first day should be limited or bounded out by the time on which Christ rose which is the Opposites Doctrine we must either observe no Lords-day at all or else a Lords-day of a minutes length and that minute uncertain when to begin or end because the hour or minute of Christs rising again is unknown Since therefore there is both an expediency and necessity that Christians should observe a day a Festivall of a greater length than the very moment in which Christ rose in memory of Christs Resurrection the instituters of the Lords day considering that God himself did ever bound out all Festivalls by dayes not minutes hours or half dayes stretching the limits of them farther than the bounds of their occasions reached which were commonly short and transitory partly in imitation of Gods own former proceedings in such cases and partlâ— out of necessity did extend the bounds of the Lords-day beyond the space in which he was rising even to the intire day whereon he arose and so to that part of the day preceding as well as to that succeeding it the very act of Christs Resurrection being but momentany and not so large as the whole dayes extent Whence we may clearly see an absolute necessity of limiting Festivalls by the days limits not by their occasions of beginning the Lords-day at Evening though the Resurrection the cause of its future solemnization was not till morning and of making such occasions and the Resurrection to relate à parte ante as well as à parte post to consecrate the precedent as well as the subsâ—quent part of the dayes on which they happen without any violation of the objected Logick Rule That the effect cannot precede the cause which is true onely in this sense that the Lords-day could not be actually observed as a Lords-day in memory of Christs Resurrection on it befâ—re he actually rose again else Festivalls and the Lords day should be scarce half-holy-dayes sometimes not above a minutes or hours length which would be dishonourable to God to Christ to the Church and disadvantagious unto Christians Eightly if Festivalls or their occasions and so Christs Resurrection and the Lords-day should alter the beginning and end of dayes as the Objectors pretend it would bring in an absolute confusion of all timâ—s and dayes For then every last occasion of solemnizing any day must change the beginning of all other dayes and reduce them to the time that that occasion happened and so every punie Festivall should alter the limits of all dayes and Festivalls formerly settled which were injurious yea absurd and would cause so many alterations in day as would render all days weeks years uâ—certain or else every day or Festival should have severall beginnings and ends answerable to the hours of the severall remarkable accidents happening on them some beginning at one hour some at another some being long others short some beginning at one time in one Country and at another time in another Countrey which would bring such a perplexity intricacy into all computations of time and all Chronologie as neither God nor man could suffer breed much confusion both in Contracts Festivals all divine and humane affairs overturn Religion Lawes Dayes Weeks Moneths years and reduce all things to a meere incertainty in regard of time which hath continued the same in all ages and places from the Creation to this present without any variation the week consisting of seven dayes and each of those dayes of 24. hours onely as they did at the Creation Wherefore to prevent this generall confusion incertainty disorder in dayes and
other times there is a necessity that dayes Gods Standard Royall to measure all temporary things occasions and solemn Festivals happening on them should limit both Festivals themselves and the causes of their institution and so that the Lords-day should be squared by the first day of the week to which it is confined not the first day or Lords-day by the time of our Saviours Resurrection on it And why should not the Lords-day be squared by the first day on which our Saviour arose Is it not celebrated principally in remembrance of his Resurrection on that day Is not the Lords-day the first day and the first day the Lords-day Is not all the fiâ—st day the Lords-day and no part of the 2d day would you not have it like that first day on which Christ arose not different from it If so then that first day must be the only measure of it and it must begin and end at Evening as that day did If otherwise you make the Lords-day different from that day whereon Christ rose you sanctifie but part not all the first day you piece up a Lords-day of half the first day and half the second day and make Christs Resurrection the measure of the day when as the day was the measure of it all and and either of which is grossâ—ly absurd You see therefore in the first place that the ground on which the Opposites build their opinion of the Lords-dayes commencement at morning is but a châ—in of falshoods and notorious errours And so the objection meerely false in the sence that they intend it 2. I answer that â—hough Christs Resurrection was the principal cause of Christians celebrating the first day of the week for the Lords-day Christian weekly Sabbath yet it was not the sole cause or occasion of it there being many other causâ—s likewise alleadged for it by ancient and modern Divines and others as that it was the first day of all others whereon God created the light that God raineed Manna in the Wildernesse on it that Christ thereon rose again from the dead and that the Holy Ghost descâ—nded thereon upon the Apostles Thus expressed in the Excerptions of Egbert Archbishop of York about the year of Christ 750 c. 36. Spelmanni Concil. Tom. 1. p. 262. Dominica dies prima dies seculi est dies Resurrectionis Christi dies Pentecosten ideo SANCTA EST c. And thus in some ancient Saxon Canons some of uncertain date yet supposed to be 1000 years after Christ Ibidem p 600. c. 24. a Dies verò Dominica quia in eo Deus lucem condidit in eo Mannam eremo pluit in eo Redemptor humanigeneris spoute pro salute nostra mortuis resurrexit in eo Spiritum Sanctum super discipuâ—os infudit tanta debet esse observantia ut praeter Orationes Missarum solemnia ea quae ad vescendum pertinent nihil aliud fiat c. On which particulars many of our modern writers insist Now as it was the first day of the world whereon light was created it clearly began at Evening Gen. 1. 5. The Manna falling on it â—elâ— with the dew IN THE NIGHT Numb 11. 9 Exod 16 13 14. Christs Resurrection thereon was early in the Morning whiles it was yet dark John 20. 1. Luke 24. 1 2 6. Matth. 28. 1. 6. Mark 16. 1 2. The Descent of the Holy Ghost upon the Apostles thereon was about nine of the clock in the Morning or the third houre of the day Acts 2. 1. to 16. To these Reasons of its sanctifiâ—ation most of our late Divines annex Christs apparition to his Disciples on this day after his Resurrection and that was AT EVENING a little before Sunset John 20. 19. Now if all these severall occurrents on the first day of the week concurring joyntly towards its sanctification as a Lords-day or Christian Sabbath should alter its Primitive beginning and end at the Creation as the first day of the world when it began and â—nded at Evening to the time and hour of these severall Occurrences thereon it should have as many severall beginnings and ends at severall times houres repugnant to each other which would make it five severall dayes in stead of one yea no day at all but a Monster of dayes and Sabbaths To reconcile which repugnances and avoid such confusion the Objectors must disclaim their confident objected mistake That Christs Resurrection being one cause of the Lords-dayes solemnization onely did actually change the beginning of the day from Evening to Morning and grant it still begins at Evening as before it did 3. I answer that this Objection is a meere Petitio principii a begging of the thing controverted as granted instead of proving it For they lay this for a foundation that Christs very Resurrection did change the beginning of the Lords-day or first day on which he arose from Evening to Morning which is the thing in truth they ought to prove Yea but they confirm it too as well as say it How I pray Christ rose again in the Morning Ergo he translated the beginning of the day to the Morning But how is this Consequent made good why thus Christs Resurrection was the cause of the Lords-day Therefore the day must begin when he arose and not before for the effect ought not to precede the cause I subioyn that in this Argumâ—nt is a treble sophisme Fiâ—st there is Fallacia dictiouis in the word cause which signifieth either an oâ—iginall impulsive cause And so it is true that Christs Resurrection was the cause of the Lords dayes solemnization to wit the cause why Christians afterwards did solemnize it or else an immediate efficient constiâ—utive cause Christs Resurrection was no such cause of the Lords day as I have proved Yet the Objectors in this Argument make it so for that is theiâ— meaning If they take cause here onely in the fiâ—st sence then the Argumâ—nt is a meere inconsequent for the original cause or occasion of a thing may in point of time precede the effect for many hundred years Adams fall wâ—s the cause or occâ—sion of Christs Incarnation Passion Resurrection and Ascension Rom. 56. to 20. yet these were many thousand yeaâ—s puny to it The three yâ—ars famine in Davids time was occasioned by Sauls slaughter of the Gibeonites many years before 2 Sam. 21. 1. Yea most Diviâ—â—s generally affirm that though Christs Resurrection was he occasion or impuâ—sive cause of the Lords-dayâ—s iâ—stiâ—ution yet the institution of it was some space after iâ— not contemporary with it This Argument therfore is buâ— a meer inconsâ—quâ—nt Christs Resurrection the originall occâ—sion of the Lords dayâ—s institution was in the mâ—â—niâ—g Ergo hâ— Lâ—â—ds day must then begin 2. Here is â—ikâ—wise â—â—â—lâ—acie in arguing that the Lords day mâ—st 〈◊〉 at Moâ—ning not Evening bâ—cause the effâ—ct cannoâ— pâ—â—â—edâ— the cause when as the Aâ—gument should be â—â—st contrary The â—ffect begins ever when
the 〈…〉 it doth and is ever coâ—tanâ—ous with it theâ—â—fâ—â—â— tâ—â— Lâ—â—ds day ought to bâ—gin in the Morning because â—â— Râ—suâ—â—â—ction the cause of it bâ—gan then The fiâ—st â—f thâ—â— Aâ—â—uments is a Non sequitur because thouâ—â— the efâ—â—â—t cannot precede the cause in naturall things as the Son cannot be before the Father was yet it followes not that the effect should ever be as ancient as or contemporany with the cause or the Son be as old as the Fathâ—r or born together with him So it follows not that because the Lords day as a Lords day could not begin to be observed hallowed as such a day before that Morning whereon Christ arose Ergo it must begin at Morning and could not be instituted to begin the Evening of the next or any other first day following it Again the Antecâ—dâ—nt of the latter Argument is falf for although the originall cause or occasion doth usually precede the effect in point of time as Christs Resurrection did the institution of the Lords day yet it follows not that the Lords day must begin at that very point of time when Christ arose So that there is a fallacy in this Argument in arguing from the effect to the Cause that it cannot precede it when as the Proposition ought to be that it is ever contemporary and must begin at the same time with it Thirdly There is a Transitio à genere ad Genus and that in two particulars 1. In making Christs Resurrection the cause of the Lords-day as it is a naiurall day when as it was no cause of it as a day but onely the reason why it was instituted for a Lords-day So that the Argument should be thus propounded Christs Resurrection was the cause why the first day was instituted for a Lords-day but that began at Morning Ergo the Lords-day must then begin because the day must then begin when the occasion of its institution for a Lords-day began which I have proved to be false 2. In applying that to the beginning of the day which is applycable onely to the beginning of its institution for a Lords-day in this maxime that the effect cannot precede the cause that is the Lords-day must not be instituted in memory of Christs Resurrection before Christ was actually risen which yet may be false since the Feast of the Passeover was instituted at Evening and solemnized in part before God actually passed over the Israelites and slew the Egyptians at Midnight following which was the cause of its institution Exod. 12. 3. to 40. and so might the Lords-day too be instituted in this manner before Christs Resurrection Therefore after his Resurrection past it could not be instituted to begin the Evening of that first day of the week on which he arose Which is a meere inconsequent For what though Christ did not rise till the Morning yet that day on which he arose began at Evening and therefore his Resurrection relating to the whole day as his Resurrection day this day of the week if not before yet after his Resurrection past might be well solemnized for a Lords-day even from Evening to Evening without any violation of the true meaning of this Maxime Since we solemnize not the day as the precise minute or houre but as the weekly day of his Resurrection every part whereof may be part of his Resurrection day though not part of that very hour of the day whereon he arofe If then these Fallacies be abandoned the whole summe and Force of the Objection is but this in honest Termes Christs Resurrection in the morning was the originall occasion why the first day of the week whereon he arose was afterwards instituted for the Lords-day and so solemnized Ergo the first day as the Lords-day must begin and end at morning at that moment when Christ arose not at Evening neither could it be instituted to begin at Even Which as all the premises manifest is a grosse inconsequent All that is or can be replied to help out this maimed reason is this That the first day whereon Christ arose had two beginnings One as a Lords day and that was at morning when he arose the other as a meer naturall day viz. at Evening and that Christs Resurrection gave it a new beginning as a Lords-day not as a naturall day To this I answer 1. That this distinction is but a meer Forgery warranted by no Scripture reason or convincing Authority and therefore it ought first to be proved ere received 2. It is but a begging of the Question disputed not an Answer of the Reasons objected 3. It is a meere falshood For 1. That very day whereon Christ arose was not consecrated at his Resurrection for a Lords-day as I have proved therefore it could not begin at morning as a Lords-day seeing it was no Lords-day 2. The Lords-day is nothing else but the first day of the week and the first day of the week is the Lords-day they being terntini convertibiles therefore they have but one and the self-same beginning and end 3. That first day on which Christ arose even as his Resurrection day began at Evening as I have proved therefore it began then as it was the Lords day it being the Lords-day onely as it is his Resurrection day 4. Had that first day as a day â—â—â—un at morning then it must needs be either an half-holy-day â—ut of 12 houres long the Evening and night preceding it being no part of it or else it must be a Lords-day patched up of a piece of the first day and a part of the second day to wit of the day light of the first and the night of second and not that intire first day whereon Christ arose Either of which is an absurdity to averre therefore as a Lords-day it must begin at Evening to avoid these absurdities By all which it is now most clearly evident that this Grand Objection is both false absurâ— and fallacious proving nothing at all against me and no ground to rely upon The third main Argument to prove that the Lords-day begins at morning not at Evening is that of John 20. 19. The same day at Evening being the first day of the Week when the doores were shut where the Disciples were assembled for fear of the Jews came Jesus and stood in the middest c. whence it may be objected That the same first day whereon Christ rose again ended not at Evening as the words The same day at Evening being the first day of the week import that Evening being part of the first day not of the second therefore it began not at Evening in Saint Johns accompt and our Saviours Resurrection in it translated its beginning from Evening to Morning To this I answer first that this Text makes nothing at all against me For the Scripture makes mention of two Evenings one of the artificiall day which we commonly call day beginning when the sund clines somewhatâ—efore sunset
our Sunday nights though of many on our Saturday night as I have proved besides this alone if on it As therefore one Swallow makes no Summer so this one singular example makes no President for the usuall beginning and concluding of the Lords-day at Morning or Midnight Thirdly It is abare example but of one Apostle without any precept to back it therefore it can be no conclusive proof that the Lords-day ought to begin at morning or midnight and heâ— to â—â—d Fourthly The beginning or ending of a Sâ—â—mâ—n or one publick meeting â—ay the coâ—stâ—â— practisâ— of all Churches and places from the beginning and ending their publick Lords day exerâ—iâ—â—â— which is much more is no concluding Argument of it self 〈◊〉 to pâ—â—vâ— the true beginning and end of the Sabbath 〈◊〉 Lords-day For the Jews themselves 〈◊〉 Christ himâ—â—â—â—â—nd the Apostles began their publick Sâ—â—mâ—ns and 〈◊〉 on the Sabbath day about eight or nine of the clock in the morning and concluded them â—â—out four or five in the afternoon as we and all other Churches â—ow use to begin and end our publick Lords-dâ—â—es solemnities can or will any man therâ—foâ—e hence 〈…〉 Eâ—go the seventh days Sabbath and our Lords-day begin not till nine in the morning and conclude at five in the Evening because the publick Assâ—mâ—lâ—s on 〈◊〉 do then usually begin and determine Nâ—â— vâ—â—ily â—or this were to make the Seventh day Sabbath and Lords-day consisting each of them of a naturall day of 24 houres length not above eight or nine hours long and scarce so much as half holy dayes and to abandon all private Sabbath and Lords-dayes duties in allowing no time at all for them If then the customary constant cause of our beginning and concluding publick Sermons with other solemn exercises and Assemblies on the Sabbath or Lords-day are no sufficient Argument that the Sabbath or Lords-day commence or determine when these publick Sermons Exercises and Assemblies do much lesse can this extraordinary singular Sermon of Saint Paul continued untill Midnight or the prorogation of this Assembly at Troas till the morning of themselves alone inferre this Conclusion that the Lords-day begins or ends at Midnight or morning Fifthly it appears not by the Text that Saint Paul preached untill Midnight and continued this Assembly till day breaking for this very reason because the Lords-day ended not till then There is no such thing as this insinuated by Saint Luke but the reason of it is plainly expressed to be Pauls departure from thence the ensuing morning never to see their faces more and Saint Lukes drift in recording this Story is not to signifie when the Lords-day properly begins and determines but onely as an Historian truly to relate the Apostles Actions and to record Pauls industry in preaching upon all occasions with his love to the disciples at Troas and their respects to him and his miraculous restoring Eutychus to life who fell down dead from the third Lâ—ft whiles he was preaching Therefore it can be no infallible Argument to prove that the Lords-day begins or ends at Morning much lesse at Midnight since they brake brend and did eat and communicate together till the morning Sixthly I would demand of the Objectors when this Assembâ—y at Troas began If at Morning or Midnight before that is improbable since we cannot imagine that Paul made a Sermon at that time of 18 or 20 hours long half of which would have tyred both himself and his Auditors If not before our Sunday at Evening as they pretend then it is a stronger Argument to prove that the Lordsday begins not till Sunday evening because St. Paul and the Disciples at Troas met not together to solemnize it till then then that it ends and so by consequence begins at morning or midnight because this Assembly dissolved not till morning and Paul continued his preaching untill midnight Seventhly If this example conclude any thing positively for the Objectors it is onely this That they should continue their ordinary Lordsday Evening Sermons untill Midnight and their Assemblies till day breaking as St. Paul and the Disciples did here This inference following directly from this example without any straining far better then theirs from it doth that the Lordsday begins and ends at Midnight or Morning But this inference I suppose they will all disclaim in words as they do in practice as being a Nonsequitur because this example was but singular and extraordinary upon a speciall occasion Therefore by the self same reason they must disclaim their present Objections too or else subscribe to this my inference which they cannot avoid unlesse they quite renounce their own Lastly its clear St. Paul used to preach both in season and out of season exhorting Timothy and other Ministers to do the like 2 Tim. 4. 2. that is as most interpret it to preach both upon Lordsdayes and all other daies and nights too as he saw occasion Why then might not his Sermon at Troas begin upon the Lordsday at Evening about our Evening Sermon time and yet continue till the Lordsday was past Certainly there is no impossibility nor improbability but it might so Since therefore this text of St. Luke informs us onely that this Meeting and Sermon began upon the First day of the week when the disciples came together to break bread that the Sermon lasted till midnight and the Assembly till day break following without any expression that the Firstday was then continuing or ended admitting this Assembly and Sermon to be on our Sunday night which I absolutly deny yet it follows not that the First day ended not in St. Lukes accompt and theirs at Troas before the Sermon or Assembly concluded So that this example proves nothing at all for the Opponents Thesis nor any thing against mine for which it is a concluding evidence if rightly understood as I have formerly manifested The 5. Objection for the Lordsdayes beginning at morning and against its Evening commencement is this That the beginning of it at Evening would open a wide gap to all licentiousnes Pastimes Disorders on Lordsday after-noons and likewise to secular imployments unsuitable to the day which the beginning of it at morning would prevent To this I answer First that this Objection is a meer Cavill For we see by wofull experience that the Doctrine of the Lordsdays beginning in the Morning which is and hath been generally received of late years in most places of the Kingdome hath no wayes prevented remedied any of the Abuses objected on Lordsday Evenings which dissolute persons who make no consciâ—nce of sanctifying all the day will alike prophane and all godly people equally sanctifie let the day begin and end at Evening at Sunset or Starshining And there are none who out of Conscience sanctifie and forebear to prophane them now but would equally sanctifie those Evenings too did they believe the day to conclude at Evening since they would be sure to sanctifie all the day This objected