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.
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-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 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
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
other On the seventh day he shall purifie himself and shall be clean at Even witnesse Deut. 23. 11. Num. 19. 7 8 11 12 16 19 21 22. Letit 11. 24. to 40. c. 15. 5. to 27. c. 17. 15. c. 22. 6. All dayes therefore in divine computation began and concluded at Even since all the dayes of mens ceremoniall uncleannesse did so which uncleannesse might befall them upon any day whatsoever Fifthly it iâ— perspicuous by the Israelites solemne Easting-dayes which commenced and ended at Even For they usually fasted untill Even Judges 20. 23. 26. 2 Sam. 1. 12. Their dayes therefore bâ—ing but the limits of their Fasts for they fasted sometimes h one day sometimes two dayes sometimes three or more did question lesse begin and determine at Even in their own and Scripture computation Sixthly it is apparent by Deul 21. 22 23. If a man be pâ—â— to death and thou hang him on a tree his body shall not remain all night upon the tree but thou shalt in any wise bury him that day compared with Joshua 8. 29. and cap. 10 26. 27. And the King of Ai he hanged on a tree untill eventide and assoon as the Sunne was down Joshua commanded that they shouldtake his careasse down from the tree c. And he smote the five Kings and hanged them on five trees and they were hanging upon the trees untill the Evening and at the time of the going down of the Sun Joshua commanded and they took them down off the trees and cast them into the Cave wherein they had been hid c. compared with Joh. 19. 31 38. Mat. 27. 57. 58. Mar. 15 42 43. The Jeâ—s therefore because it was the preparation that the bodies should nâ—â— remain upon the Crosse the Sabbath day for that Sabbath day was an high day besought Pilate that their legs might be broken and that they might be taken away And when the i Even was come that is the Evening of the Day about Sunne-setting or Evening tide Joseph of Arimathea went to Pilate and begged the body of Jesus then Pilate commanded the body to be given him And he took it down and wrapped it in linnen and laid it in his own tomb Which Texts paralell'd with Ephes. 4. 26. Let not the Sun go down upon your wrath do fully evidence that the day in divine resolution begins and ends at Even because the bodies of Malefactors which were to bâ— buried the same day and might not remain on the tree all night were then taken down and interred Seventhly That speech of David to Jonathan 1 Sam. 20. 5. Let me go that I may hide my self in the fields unto the third day at Evening annexed to that of 1 Sam. 30. 17. And David smote them from the twilight even to the Evening of the next day is a direct proof that the Scripture begins the day at Even making it part of the subsâ—quent not of the precedent day as these phrases unto the third day at evening and to the evening of the next day import Eighthly and lastly It is clear by the joynt confession of all sorts of Authors of all Commentators on the fore-quoted and the ensuing Texts that the Penmen of the Scriptures who were guided by the Holy Ghost with the whole Jewish Church Nation directed by the same Spirit and the Scripture computation did ever begin and end their daies at evening not at morning or midnight as the Jews k yet doe A truth so evident that our Opposites in this point of the Lordsday's inchoation for the most part grant it without any contradiction having nought else to plead for themselves but this that Christs resurrection in the morning did translate the beginning of days from evening to the morning Therefore it is undoubtedly true that all daves in scripture and divine resolution begin and end at Evening So that this first Conclusion is uncontrolable For he second That the seventh day Sabbath in Scripture account did ever begin and end at Evening and that the Jews did constantly solemnize it from Evening to evening it is most apparent For first All dayes in Scripture and Jewish computation commenced and concluded at Evening as the former Conclusion manifests therefore the seventh day Sabbath too Secondly the Scripture peremptorily commands this beginning and close of the Sabbath Levit. 23. 32. From EVEN to EVEN ye shal celebrate your Sabbath which though it be specially meant of the Sabbath of Attonement yet it is true of the seventh day sabbath too it being the original pattern by which the Sabbath of attonement was squared and thus bounded out Thirdly It is apparent by Nehem. 13. 19. And it came to passe that when the gates of Jerusalem began to be dark before the sabbath that is when the twilight began I commanded that the Gates should be shut and charged that they should not be open till after the Sabbath and some of my servants set I at the gates that there should no burden be brought in on the sabbath day By which it is evident that the seventh day sabbath began at Evening not at morning or midnight For why should Nebemiah command the gates of Jerusalem to be shut just as it began to be dark a little before the l Evening star began to appear when the Evening Sabbath actually begin but to prevent Carriers and others who brought burdens into Jerusalem from prophaning the Sabbath which would have begun before they could have passed to their Innes and unladed their burdens had they admitted them to have entred the gates so late the Sabbath being to begin almost presently after when the day light ceased and the starres began to appear which had it not commenced till midnight or morning following he would not have closed up the gates so early since they might have unladed their Carriages a good space before the Sabbath though they had not entred Jerusalem till the twilight ended His timely shutting up of the gates therfore to prevent this breach of the Sabbath by unlading burdens is a m pregnant evidence that it began at Even soon after or just when the gates were barred Fourthly it is clear by Luke 23. 54 55 56. compared with Luke 24. 1 2. Mark 16. 1 2. c. 15. 42 43. John 19. 31 38. cap. 20. 1. c. Matth. 27. 57. 58. By all which it appears that our Saviours body was taken down from the Crosse and laid in the Sepulchre upon our Friday at Evening a little before night and that they took it down and buried it then that it might not remain on the Crosse upon the Sabbath day to which Saint Luke addes this as a Corollary n And that day was the Preparation and the Sabbath drew on and the women also which came with him from Galilee followed after and beheld the Sepulehre and how his body was laid they returned and prepared Spices and ointments and rested the Sabbath
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
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
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
with holy duties what an inconvenience burthen would it be Again if it should begin and determine at morning so soon as day-light begins how many Christians are then up through the whole year on Lords-day mornings and the mornings following to commence and conclude it with holy duties yea what a vexation and trouble would it be especially to aged and sickly persons to rise every Lords day and Monday at day-dawning or some space before to begin and close it with meditations prayers praises devotions Certainly if the Lords-day should commence and end either at morning or midnight and Christians were tied in * point of conscience to begin and conclude it with holy exercises most men would grow weary of observing it and cast off the sanctification of it as an intollerable burthen But now if we begin and end it at Evening when every man is up and ends his labours and goes unto his private devotions and familiar duties of his * own accord and then enjoy this rest as on other Evenings how easily and conveniently without any toyl or inconvenience may all sorts of men begin and conclude it in an holy manner without any disturbance of their naâ—ural sleep or endangering their health and how sweetly how comfortably may they embrace the inception and take their farewel of the conclusion of it with what delight pleasure ease conuenience may they sanctifie it This beginning and ending therefore of the Sabbath and Lords-day being the easiest of all others the best for all Christians to take hold of without any pain or inconvenience the best for the true pious commencement and conclusion of these dayes with holinesse and devotion is undoubtedly that which Godhimself hath instituted and all Christians must retain this being one main cause why God commanded the Jews to sanctifie their Sabbath and keep their Festivalls from Evening to Evening Lev. 23. 32. Exod. 12. 18. because the Evening in all the foreuamed respects was most convenient and proper to begin and end all sacred dayes 5. The Lords-day as all of the contrary opinion acknowledge is substituted in the place of the seventh day Sabbath in memoriall of our Sauiours resurrection upon it But that Sabbath as the premises evidence began and concluded at Evening therefore the Lords-day should do so too it being but the ancient weekly Sabbath translâ—ted to another day and there being no preceptnor president in Scripture to begin the Sabbath or Lords-day at morning or midnight but both Precepts and examples to commence and end it at Evening as the foregoing Conclusions prove The rather because It is confessed by all my Opposites in opinion That the Lords-day succeedeth the seventh day Sabbath is to be weekly wholly intirely consecrated to Gods publick and private worship and that by the very Equity and Morality of the fourth Commandement Which is the received opinion not onely of most of our own Writers who have written of the Sabbath or Lords-day and commented on the fourth Commandement by learned Henry Bullinger Decad. 2. c. 4. Joannes Pappus enar in Isaiam c. 58. and very many of the Learnedest Protestant Writers in forreign parts quoted by learned Wallaeus in his Disputatio de Sabbato to which I refer the Reader for fuller satisfaction But likewise of the learnedest popish Schoolmen Commentators and writers of all sorts as namely of Peter Lombard lib. 3. sententiarum Distinctio 37. Richardus de media Villa Joannes Scotus Henricus de Veru-Maria Christopherus Silvestranus Gulielmus Estius and others in lib. 3. Sententiarum Distinct 37. Dionysius Carthusianus in lib 3. sententiarum Distinct 37. in Fxod Enarratio c. 20. where he thus writes Memento ut diem Sabbati sanctifices id est in sanctis operibus diem illum expendas divino cultui arplicas eum Per quod nunc DIEI DOMINICI JVBETVR CELLEBRITAS Bonaventura in lib. 3. sentent Distinct 37. Sermones de decem Praeceptis Sermon 4. operum Tom. 7. p. 8. speculum Animae c. 2. ibid. p. 35. where he determines thus Per hoc autem in Lege NOSTRA DOMINICA intelligitur Observatio siquidem DIEI DOMINICI Eâ—T DE JVRE DIVINO scilicet PRAECEPTUM DIVINVM ut habetur in Exodo Memento ut Diem Sabbati sanctifices c. sancti Raymundi Lumina lib. 1. Tit. de Feriis ac Festis p. 110. 111. acutè Thomas Aquinas in lib. 3. sentent Distinct 37. Artic. 5. 2. Quaest. 122. Artic. 4. with all his foâ—lowers on these places Hugo Cardinalis Comment in Exod. â—0 Tostatus Abulensis in Exod. 20. qu. 11 12 13. an excâ—llent pregnant Discourse to this purpose and in 1. Regum Tom. 1. p. 128. Joannes Gerson Compendium Theologiae in 3. Praeceptum Operum Tom 2. p. 56. Astensis summa lib. 1. Tit. 22. De observantia Sabbati Angâ—lus de Clavatio summa Angelica Tit. Praeceptum sect. 2 3 7. Bernardinus senensis Sermo 10. de Observantia Sabbati an excellent full pious Discourse Paulus de sancta Maâ—ia scâ—utiniun Scripturarum pars 1. Distinct 8. c. 14. Antonius Cadubiâ—nsis Quastionarii lib 1 qu 5. Jacobus de Valentia adversus Judaeos qu. 2. Soto de justitia jure lib. 2. qu. 3. Art 5 qu. 4 Domincus Bannes 2a secundae qu. 44. Artic. 1. Didacus stella Comment in Luc. c. 14. Couarruinas Resolutionum lib. 4. c 19. Conclus 4. 5. Joannis Nyder as also Michael Marspurgiensis in 3. Praeceptum Enchiridion Christianae institutionis set forth by the whole Council of Colen An. 1536 in 3. Praeceptum f. 270. to 276. Hector Pintus Comment. in Isaiam cap. 56. in Ezech. cap. 20. Ambrosius Catherinus Enar. in Genesis c. 2. p. 122 123. Petrus Binsfeldius Enchiridion Theologiae Pastoralis pars 3. c. 10. p. 320. Cardinal Bellarmin de cultu sanctorum lib. 3. c. 11. Azorius the Jesuit Instit. Moralium pars 2. lib. 1. c. 2. Lorinus Comment in Deut. c. 5 p. 222 223 224. Petrus Vincentius de Marzilla Annotatio in Exod. c. 20. Annot. 3. p. 249. Corneâ—ius à Lapide Comment. in Deut. 5. p. 975. Leonardus Marius Comment in Exod. c. 20. Num. 47. p. 504. Vincentius Filiucius Moralium Quaestionum Tom. 2 in 3. Praecepium Deoalogi c. 1. sect. 7. to 11 p. 250. c. 2. p. 251. Ludovicus Ystella Comment in Exod. 20. p. 124. To whom I shall annex our own irresragable English Doctors Alexander Alensis summa Theologie pars 3. qu. 32. Memb. 2. Nicholaus de Lyra a converted English Jew Comment in Exod. 20. John Peelham Archbishop of Canterbury and William Lyndwood Constit Provincialium lib. 1. de officio Archiepresbyteri f. 40. 41. Thomas Waldensis Doctrinale Fidei Tom. 3. Tit. 16. c. 140. De celebrando festivè DIEM DOMINICUM sine mundanis operibus The Flower of the Commandements of God on the third Commandement Dives Paurer on the third Commandement c. 11. f. 120. printed
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
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.
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
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
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 ending with the twiliâ—â—t or Sun â—eâ— or when the Evening stâ—â— begins to shine wch Evening is a part of the preceding day both in our 〈◊〉 usuall and the Scripture a Computation the day Evening
when this morning determines Of which b Evening we mâ—y read Prov. 7. 9. Mark 1. 32. Exod 29 39. â—â—â—t 23. 11. Judges 9. 9 11 14 16. Josh. 8. 29. c. 10. 26 27. 2 〈◊〉 3. 37. Maâ—th 25. 57. Mark 15. 42. Luke 23. 43 44. Fâ—xâ—d 12. 6. Num. 9. 3. c. 28. 4. and Deut. 21. 23. compared together which is sometimes stiled Evening tide Josh. 8. 29 Gen. 24. Gen. 24. 63. Josh 7. 6. 2 Sam. 11. 2. Isa. 17. 14. Judges 19 9. The other is the Evening of the night beinning after Sun set or just with the Star-light just when the twiâ—lâ—ht endeth and the night and naturall day in the Scripture and Jâ—ws accompt begin which Evening is a part the very beginning of the ensuing day of which we may read Gen. 1 5 8. 13. to 24 31. Exod 3â— 8 Levit. 11. 24. 40. c. 14. 46. c. 15. 5 â—o 27. c. 17. 15. to 3â— c. 32. 6. c. 23. 32. Numb. 19. 8 10. Deut. 28. 67. Judges 20. 23 26 2 Sam. 1. 12. 1 Sam. 30 17. Prov. 7. 9. Psal. 104. 23. Jer. 6. 4. Hab. 1. 18 Zeph. 2. 7. c. 3. 3. Jer. 5. 6 Neh. 13. 19. Deut. 16. 4. Exod. 12. 6. Levit. 23. 5. Mark 13. 35. compared one with the other Of both these Evenings we find expresse mention Exod. 12. 6 Num. 9. 3. and 28. 4. Where the Jews are commanded to kill the Passeover BETWEEN the TWO EVENINGS that is as most accord between the Evening of the day and Evening of the night Which space between these two Evenings both we ouâ— selves and the c Scriptures call Twilight that is the space between two lights to wit the Light of the Sunne and the Light of the Starres or Candle-light or the space between Sun setting and Star-shining which space most hold belongs to the precedent day the Evening which begins the night and following day really commencing when the Evening d star begins to appear which Star called e VESPER both denominates and begins the Evening of the night and the ensuing naturall day There being therefore these two Evenings both in the Scripture computation and our own the sole Question will be on which of the Evenings it was that Christ thus appeared to his Disâ—iples and what Evening it is Saint John here speaks of Questionlesle it was the Evening of the day noâ— of the night First because the Text is expresse that it was the same day at Even being the first day of the week that is whiles the first day was yet in being and before it was quite ended therefore it was it must be the Evening of the day which in the Scripture and Jewish accompt which Saint John follows was a part of the precâ—ding first day not the Evening of the night which was in their compute a parcell of the second day not of the first as I have proved 2. All Divines accord that this very first day on which Christ arose and thus appeared to his Disciples began and ended at Evening as the third and fifth Conclusions manifest Therefore this Euening can be no other but the Evening of the first day not of the night since this day both began and ended when the Evening of the night began 3. This Text informs us that when Christ thus appeared unto his Disciples at Evening he shewed them his hands and his feet and that they saw and knew him perfectly Now neither Saint John nor any other Evangelist make a mention of any lights in the room where they were by which they might see him therefore it is most probable that they saw him by day light or Sunshine by which they could best of all discern him And if by day light there being nothing in Scripture to controll it this Evening was questionlesse the Evening of the day before Sunset as soon as ever the Disciples came all together 4. Christs love to his Disciples who would not absent himself from them long nor leave them in suspence of the truth of his â—esurrection which they heard of before by relation onely and other evidences may induce us to believe that it was the first * of these two Evenings to wit the Evening of the day and Saint Peters speech to Cornelius Acts 10. 40. 41. Him God raised up the third day and shewed him openly thereâ—ore at day time as is likelyest by 1 Sam. 12. 11 12. c. 16. 22. Psal. 98. 2. Isa. 52. 10. Col. 2. 15. not to all the people but unto witnesses chosen before of God even to us who did eat and drinke with him after he rose from the dead implies as much This therefore being the Evening of the day and so a part of that fiâ—st day in the Scripture and Jâ—ws compute makes nothing at all against me Secondly This Text mentions not at all this day as a Lords-day but onely as the first day of the Week whereon Christ rose neither doth it or any other Scripture inform us that Christ made any translation of this dayes beginning to the morning Nor doth it follow that the day must begin at morning or midnight because it did not end at that time of the Evening when Christ appeared to his Disciples for it might determine soon after his appearance as the words being the first day of the week subjoyned to the premises seem to infinuâ—te and so not begin at morning or midnight This Objection therefore no wayes impairs the truth of my assertion The fourth Objection upon which some much rely is that of Acts 20. 7. to 12. where Paul and the Disciples at Troas continued their Assembly on the first day of the week till day-breaking and Paul himself then preached untill Midnight Ergo The Lords-day begins and ends not at Evening but at Morning say some at Midnight say others To this I answer First that this Assâ—mbly of theirs on this day began our Saturday nighâ— not our Sunday and continued till our Sunday not our Mâ—nday morning as I have formerly proved at large and therefore it makes wholly for not against me Secondly admit this meeting was upon our Sunday at night which I would have the Objectors prove as wâ—ll as affirm yet it concludes nought against my assâ—rtion First Because this Sermon of Pauls continuing till midnight and this their continuance all night together till the morning was extraordinary upon an extraordinary occasion to wit Pauls departuâ—e from them the next morning v. 7. Therefore no Argument to prove the ordinary beginning or end of the Lords-day 2. As this Sermon and Assembly was extraordinary so is it singular without any paâ—alâ—â— example to second it either in Sâ—â—ipture or antiquiâ—y which make no mention of any such Sermons or Assemblies used on
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
determine at Evening and that the Jews did ever solemnize it from Evening to Evening Thirdly That the very first day of the week whereon our Saviour rose again began and ended at Evening in divine computation or Scripture account Fourthly That this beginning and concluding of dayes at Evening is perpetuall and immutable Fifthly That Christs Resurrection in the morning did no wayes alter the beginning or end of dayes nor yet translate the beginning of that first day whereon he arose from Evening to Morning nor change the former limits thereof For the first of these That all dayes in Scripture and divine calculation begin and end at Evening it is most apparant First by Genesis 1. 5 9 19 23 31. where the Scripture is expresse in point that at the very Creation of the world and beginning of time and dayes the Evening and the Morning made the first second third fourth fifth sixth and by consequence the seventh first dayes that ever were the onely patterns for the inchoation and determination of all dayes since the f Evening being here placed before the Morning as Expositors observe by God himself because the day in naturall and divine account begins at Evening the Evening and darknesse being preceding to the morning and light even in point of time Gen. 1 2 3. Secondly it is evident by Exod. 12. 3 6 12 29 42 51. compared and paralelled with Levit. 23. 5. Numb. 9. 11. cap. 28. 16. Deut. 16. 4. Josh. 5. 10. 2 Chron. 30. 15. c 35. 1. Ezra 6. 19. 20. and Ezech. 45. 21. all treating of the time when the Passeover was to begin In the tenth day of this Moneth they shall take to them every man a Lamb a Lamb for an house and ye shall keep it up untill the fourteenth day of the same Moneth and the whole Assembly of the Congregation of Israel shall kill it in the Evening For I will passe through the Land of Egypt this night and will smite all the first born of the Land of Egypt both of man and beast In the fourteenth day of the first moneth at Even is the Lords Passeover the fourteenth day at Even shall they keep it And the children of Israel went away and did as the Lord had commanded And it came to passe that at midnight the Lord smote all the first born in the Land of Egypt c. It is a night to be much observed unto the Lord for bringing the chilaren of Israelout of the Land of Egypt And it came to passe the self same day that thé Lord did bring the children of Israel out of the Land of Egypt by their Armies From which words it is apparant 1. That the fourteenth day of the Month Abib on which the Passeover was kept began in Scripture account at Evening 1. Because they were to keep the Paschal Lamb untill the fourteenth day and then to kill it in the Evening therefore that day began at Evening 2. Because the feast of the Passeover with the killing dressing and eating of the Paschall Lamb did commence at Evening thererefore the day too which no doubt the Feast began for if the day began not till the following morning the Passeover had been kept before it not upon it upon the thirteenth not the fourteenth day of the month 2. That that Evening and night on which the Passeover was kept was part of the following not of the foregoing day 1. Because this Feast of the Passeover was to be kept the whole fourteenth day in remembrance of Gods passing over the Israelites slaying the Egyptians and delivering his people out of Egypt Since therefore they began not to kill and eat the Passeover in the morn-ning but at Evening the Evening must necessarily begin the day and be a part onely of the following day not of the day preceding it else it would have been but an half-holy day and no more the whole preceding day being not solemnized but the night alone or at least a holy day made up of the Evening of the fourteenth and the morning of the fifteenth day not of the fourteenth day alone both which are directly contrary to the Text 2. Because this celebrating of the Passeover the fourteenth day at Evening was done in memory of Gods passing over them and slaying the Egyptians at midnight following and bringing them out of Egypt with their Armies the next morning this Evening therefore must be part of that day to which Midnight and the Morning following did belong which must necessarily appertain to the fifteenth not the fourteenth day if the fourteenth day began the midnight or morning before and not that very evening and so the fourteenth day should be solemnized for a deliverance happening on the fifteenth day not on it which were absurd to think The deliverance therefore happening the midnight and morning which succeeded this Evening it must doubtlesse be solemnized as part of the subsequent not of the precedent day 3. Because the Text saith expresly Exod. 12. 51. The same day the Lord brought the children of Israel out of Egypt by their Armies therefore this Evening and Midnight were part of the ensuing day because the Israelites departed not out of Egypt with their Armies till the g morning following as that Chapter manifests and yet the Scripture saith that they departed out of Egypt the same fourteenth day whereon they did eat the Passeover and God slew the first-born of Egypt This fourteenth day therefore in divine calculation both as a naturall day and as a Passeover day too began and ended at Evening and so by consequence all other dayes Thirdly it is most clear by Exod. 12. 18 19. compared with Levit. 23. 5 6. and Numb. 28. 16. In the first moneth on the fourteenth day of the moneth at EVEN Seven dayes shall there be no leaven found in your houses seven dayes shall unleavened bread be eaten This Feast of unleavened bread was to continue seven dayes but these dayes and this Feast by Gods own limitation did begin and end at Evening for the Text is expresse that on the fourteenth day at EVEN they should eat unleavened bread till the twenty first day at EVEN The Evening therefore was both the Alpha and Omega of this Feast of all these dayes in Scripture reckoning and so by consequence of all other dayes Fourthly this is as clear as the Sun at Noon-day by the Ceremoniall Laws concerning uncleannesse On any dayes or seasons of the year if any of the Israelites chanced to be legally unclean in some cases they were to remain unclean for one day in others for seven dayes But how did these dayes begin and end in Gods account Certainly at Evening For all the Texts run thus concerning him who was unclean for one day He shall be unclean untill the Even and when the Evening cometh on he shall wash himself with water and when the Sun is down he shall come into the Camp again And thus concerning the