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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	call_v	day_n	sabbath_n	1,980	5	10.9294	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91155	A briefe polemicall dissertation, concerning the true time of the inchoation and determination of the Lordsday-Sabbath. Wherein is clearly and irrefragably manifested by Scripture, reason, authorities, in all ages till this present: that the Lordsday begins and ends at evening; and ought to be solemnized from evening to evening: against the novel errours, mistakes of such, who groundlesly assert; that it begins and ends at midnight, or day-breaking; and ought to be sanctified from midnight to midnight, or morning to morning: whose arguments are here examined, refuted as unsound, absurd, frivolous. Compiled in the Tower of London, and now published, for the information, reformation of all contrary judgment or practise. By William Prynne of Swainswick Esq;.	Prynne, William, 1600-1669.	1654 (1654)	Wing P3916; Thomason E814_11	82,955	107

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 ſ 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-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 He●am l 2 Questio 152. 153. Eibl. Patrum Tom. 6. pars 1. p. 634. E. 794 795. Hospinian de O●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 ● 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 end●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 S●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 especia●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 n●ither did it begin at midnight because the Scripture Jews and Ecclesiasticall Writers know no such naturall or divine incep●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

●stendit Vocatur enim Agape id quod penes Graecos dilectio est Non prius discumbitur quam oratio ad Deum praegustetur Editur quantum convenientes capiunt bibitur quantum pudi●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 A●què oratio convivium di●imit Inde lis disceditur non in catervas caesionum neque in Classes discursationum nec in ●ruptiones laseivorum sed ad eandem ●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 whi●h is improbable But our Sunday Evening on which some affirm this meeting ended not commenced the Lords-day in their account they ever beginning their dayes the Evening before as the premises manifest Therefore this Assembly was on our Saturday Evening there being no mention of any meeting the day or Evening before 2. Because the Christians in the next succeeding ages as I shall prove by the following testimonies did ever begin their Lords-day assemblies and solemnities on Saturday Evening solemnizing it from Evening to Evening because the first observers of it did so Therefore it is more than probable that these Christians at Troas did so too 3. Because Saint Luke records that it was upon the first day of the week when this Meeting was and this Sermon of Pauls made therefore it must needs be on the Saturday not on our Sunday Evening since the Sunday Evenning in S. Lukes and Scripture account was no part of the first but of the second day the day ever beginning and ending at Evening in their computation as the premises evidence 4. All my opposites confesse that the Disciples met at this time upon the first day of purpose to sanctifie it for a-Sabbath and can they then think that they would defer their meeting till our Sunday Evening when all the day in their accompt and the best the chiefest part of it in their compute who begin it at midnight or morning was expired Certainly this had been to make the Lords-day no Festivall day at all or at most not so much as an half-holy day which we cannot presume these Disciples and S. Paul would dodid they observe it as their Sabbath From all which reasons I may more then probably conclude that it was the Saturday Evening when the Lords-day began not the Sunday night when it ended when this Divine Assembly was kept the rather because they received not the Sacrament nor brake this bread till after midnight as the Text affirms and so after the Lords-day ended even in the accompt of such who affirm it ends at midnight And because this beginning of their Assembly when the day begins makes most for the Apostolical divine Institution and sanctification of the Lords day for the which this Text will little avail if this Assembly on it were on our Sunday night when the day was either wholly or for the most part expired and so this meeting no warrant for its totall sanctification But against this it will be objected First that Saint Paul departed from Tro● 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 l●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 ●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 ●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 sai●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 a● your own will on the same day it

other times there is a necessity that dayes Gods Standard Royall to measure all temporary things occasions and solemn Festivals happening on them should limit both Festivals themselves and the causes of their institution and so that the Lords-day should be squared by the first day of the week to which it is confined not the first day or Lords-day by the time of our Saviours Resurrection on it And why should not the Lords-day be squared by the first day on which our Saviour arose Is it not celebrated principally in remembrance of his Resurrection on that day Is not the Lords-day the first day and the first day the Lords-day Is not all the fi●st day the Lords-day and no part of the 2d day would you not have it like that first day on which Christ arose not different from it If so then that first day must be the only measure of it and it must begin and end at Evening as that day did If otherwise you make the Lords-day different from that day whereon Christ rose you sanctifie but part not all the first day you piece up a Lords-day of half the first day and half the second day and make Christs Resurrection the measure of the day when as the day was the measure of it all and and either of which is gross●ly absurd You see therefore in the first place that the ground on which the Opposites build their opinion of the Lords-dayes commencement at morning is but a ch●in of falshoods and notorious errours And so the objection meerely false in the sence that they intend it 2. I answer that ●hough Christs Resurrection was the principal cause of Christians celebrating the first day of the week for the Lords-day Christian weekly Sabbath yet it was not the sole cause or occasion of it there being many other caus●s likewise alleadged for it by ancient and modern Divines and others as that it was the first day of all others whereon God created the light that God raineed Manna in the Wildernesse on it that Christ thereon rose again from the dead and that the Holy Ghost desc●nded thereon upon the Apostles Thus expressed in the Excerptions of Egbert Archbishop of York about the year of Christ 750 c. 36. Spelmanni Concil. Tom. 1. p. 262. Dominica dies prima dies seculi est dies Resurrectionis Christi dies Pentecosten ideo SANCTA EST c. And thus in some ancient Saxon Canons some of uncertain date yet supposed to be 1000 years after Christ Ibidem p 600. c. 24. a Dies verò Dominica quia in eo Deus lucem condidit in eo Mannam eremo pluit in eo Redemptor humanigeneris spoute pro salute nostra mortuis resurrexit in eo Spiritum Sanctum super discipu●os infudit tanta debet esse observantia ut praeter Orationes Missarum solemnia ea quae ad vescendum pertinent nihil aliud fiat c. On which particulars many of our modern writers insist Now as it was the first day of the world whereon light was created it clearly began at Evening Gen. 1. 5. The Manna falling on it ●el● with the dew IN THE NIGHT Numb 11. 9 Exod 16 13 14. Christs Resurrection thereon was early in the Morning whiles it was yet dark John 20. 1. Luke 24. 1 2 6. Matth. 28. 1. 6. Mark 16. 1 2. The Descent of the Holy Ghost upon the Apostles thereon was about nine of the clock in the Morning or the third houre of the day Acts 2. 1. to 16. To these Reasons of its sanctifi●ation most of our late Divines annex Christs apparition to his Disciples on this day after his Resurrection and that was AT EVENING a little before Sunset John 20. 19. Now if all these severall occurrents on the first day of the week concurring joyntly towards its sanctification as a Lords-day or Christian Sabbath should alter its Primitive beginning and end at the Creation as the first day of the world when it began and ●nded at Evening to the time and hour of these severall Occurrences thereon it should have as many severall beginnings and ends at severall times houres repugnant to each other which would make it five severall dayes in stead of one yea no day at all but a Monster of dayes and Sabbaths To reconcile which repugnances and avoid such confusion the Objectors must disclaim their confident objected mistake That Christs Resurrection being one cause of the Lords-dayes solemnization onely did actually change the beginning of the day from Evening to Morning and grant it still begins at Evening as before it did 3. I answer that this Objection is a meere Petitio principii a begging of the thing controverted as granted instead of proving it For they lay this for a foundation that Christs very Resurrection did change the beginning of the Lords-day or first day on which he arose from Evening to Morning which is the thing in truth they ought to prove Yea but they confirm it too as well as say it How I pray Christ rose again in the Morning Ergo he translated the beginning of the day to the Morning But how is this Consequent made good why thus Christs Resurrection was the cause of the Lords-day Therefore the day must begin when he arose and not before for the effect ought not to precede the cause I subioyn that in this Argum●nt is a treble sophisme Fi●st there is Fallacia dictiouis in the word cause which signifieth either an o●iginall impulsive cause And so it is true that Christs Resurrection was the cause of the Lords dayes solemnization to wit the cause why Christians afterwards did solemnize it or else an immediate efficient consti●utive cause Christs Resurrection was no such cause of the Lords day as I have proved Yet the Objectors in this Argument make it so for that is thei● meaning If they take cause here onely in the fi●st sence then the Argum●nt is a meere inconsequent for the original cause or occasion of a thing may in point of time precede the effect for many hundred years Adams fall w●s the cause or occ●sion of Christs Incarnation Passion Resurrection and Ascension Rom. 56. to 20. yet these were many thousand yea●s puny to it The three y●ars famine in Davids time was occasioned by Sauls slaughter of the Gibeonites many years before 2 Sam. 21. 1. Yea most Divi●●s generally affirm that though Christs Resurrection was he occasion or impu●sive cause of the Lords-day●s i●sti●ution yet the institution of it was some space after i● not contemporary with it This Argument therfore is bu● a meer incons●qu●nt Christs Resurrection the originall occ●sion of the Lords day●s institution was in the m●●ni●g Ergo h● L●●ds day must then begin 2. Here is ●ik●wise ●●●l●acie in arguing that the Lords day m●st 〈◊〉 at Mo●ning not Evening b●cause the eff●ct canno● p●●●ed● the cause when as the A●gument should be ●●st contrary The ●ffect begins ever when