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.
to reply to one grand Exception against that place of Levit. 23. 32. From Evening to Evening yâ—u shall celebrate your Sabbath a principall Text to prove that the seventh day Sabbath and so our Christian Lords-day or Sabbath as it is called ought to begin and end at Evening To which some reply that this Text speaks onely of the Sabbath of attonement which was but Ceremoniall not of the seventh day Sabbath therefore it is no Argument or Proof at all that the seventh day Sabbath or Lords-day succeeding it should begin and end at Evening To which I reply First that it is true this Text is meant more particularly of the Sabbath of attonement to which it is here specially applyed but yet it extends withall to the seventh day Sabbath which all confesse did ever begin and end at Evening from whence it received both its name of Sabbath and its limitation too both for the manner and time of its sanctification as is clear by verse 27 28 29 30. 31 32. compared together For 1. This Sabbath of Attonement was to be a Sabbath and so the same in appellation as the seventh day Sabbath verse 27 28 32. 2. It was to be but a Sabbath of one dayes space and no more to wit the tenth day of the seventh moneth verse 27. as the seventh day Sabbath was 3. It was to be sanctified and solemnized in the same manner as the seventh day Sabbath For 1. It was to be an holy Cnnvocation unto them v. 27. that is they must meet and keep publick religious holy Assemblies on it do holy duties as the seventh day Sabbath was verse 2 3. 2. They must rest and do no manner of work upon it verse 28 30 31 32. as they were commanded to do on the seventh day Sabbath Exod. 20. 9. 10 c 23. 12. c. 31. 15. c. 35. 2. Dâ—ut. 5. 13 14 15. neither might themselves or the strangers within their gates do any work thereon Levit. 16 29. as they might nâ—t do on the seventh day Sabbath Exod. 20. 10 11. 3. They must offer a burnt offering to the Lord on this Sabbath verse 27. as they were to do every seventh day Sabbath Numb. 2â— 9 10. 4. This Sabbath of Attonement was to cleanse them from all their sins before the Lord and make them holy Levit 16. 31. as the seventh dâ—y Sabbath was both a means and sign of Gods fanctifying them Exod. 31. 13. Ez. ch. 20. 22. 5. He that did any work on this Sabbath of Attonement was to be cut off from his people verse 30 as he was to be that did any work on the seventh day Sabbath Exod. 31. 14 15. Num. 15. 32 35 36. 6. On this Sabbath of Attonement they must afflict their souls v. 27. 32. as on thâ—seventh day Sabbath they were to do though not so solemnly as on this by confessing their sinnes and by not doing their own wayes nor finding or doing their own pleasure thereon Isa. 58. 13. By all which particulars it is manifest that this Sabbath of Attonement was in most things most exactly squared regulated by the seventh day Sabbath as the Sampler by the Copy or the picture by the person drawen participating with it both in its name use sanctification The sole Querie or doubt remaining to be cleared is when all this is to be done or at what time of the day this Sabbath of Attonement should begin and end God therefore resolves this scruple in the words alledged From Even to Even shall ye rest or celebrate your Sabbath that is in effâ—ct you shall keep it from Evening to Evening as vou do the seventh day Sabbath which begins and ends at Evening so that the seventh day Sabbath being here propounded for the onely pattern by which this Sabbath of Attonement was squared and this being to begin and end at Even because the seventh day Sabbath did as all acknowledge and I have provâ—d this Text in my conceit is a pregnant unavoidable Argument for the seventh day Sabbaths solemnization from Evening to Evening as well as for the Sabbath of Attonements beginning and concluding at Evening whence Saint Augustine with sundry Councels and Authorities forequoted apply this Text to the seventh day Sabbath and Lords-day as setting out bounds to them as well as to the Sabbath of Attonement 2. I answer that this Sabbath of Attonement was confined to the tenth day of the seventh moneth verse 27. and to be kept upon that day since therefore it was confined to that very day and to be solemnized from Evening to Evening it is apparant that that day as a naturall day began and ended at Even in Divine accompt and if that day as a naturall day began and ended at Even then by consequence all other dayes being all of one proportion and one ever beginning when the other ends began and ended at Evening Therefore the seventh day Sabbath too appropriated to the seventh day So that take it which way you please it is an unavoidable proof that all Sabbath dayes and the seventh day Sabbath begin and end at Evening in Divine Computation therefore the Lords-day must do so too being a Sabbath of sacred rest as all our Opposites resolve and confined to the first dayes limits which as a naturall day commenceth and determines onely at Even in naturall divine and true accompt and as a sacred day of Pâ—est â— denoted to Gods service I have now as succinctly and perspicuously as I could waded through this present Controversie At what time the Lords-day ought to begin and end and if my Judgement fail me not I conceive I have sufficiently manifested it to commence and conclude at Evening immediately after Sunset or so soon as the Evening-star begins to appear not at morning or midnight If the Truth shall prove on my side upon the debate I desire it may captivate the contrary mistakes and certifie both the judgement and practise of all such zealous Christians who are yet differently minded If the error be on my side as I am yet fully resolved it is not I shall be glad to be first informed then reformed by men of graver judgements desiring a to do nothing against but for the truth for which I shall ever contend to which I shall ever subscribe reputing it my greatest felicity to conquer with it or to be conquered by it and if occasion require to suffer chearfully gladly for it FINIS Errata PAge 2. l. 3 4. at Evening in pag. 10. l. 34. dele may pag. 12. l. 10. dele but part pag. 21. l. 6. r. is l. 36. read quality pag. 23. l. 29. dele the l. 36. naturall pag. 25. l. 36. r. of p. 26. l. 13. applicas l. 21. r. Summa l. 33. Cordubiensis l. 36. Covarravias p. 27. l. 21. pauper l. 26. totaliter l. 31. r. assert p. 28. l. 3. r. commanding p. 31. l. 11. ages p. 37. l. 24 r. eiâ— p. 44. l. 12. r. noctem p. 50.
100. 1 2 3 4. Psalm 148. Job 36. and 39. Eccles. 12. 1. 1. Isa. 37. 16. c. 40. 28. c. 43. 1. c. 44. 4. c. 45. 12. 18. c. 51. 13. Jer. 10. 11 12. c. 14. 22. c. 27. 5. c. 32. 17 18 19. c. 51. 15 16. Jonah 1. 9. John 1. 3. 10. Acts 2. 24. c. 14 15. c. 17. 24 25 26. Rom. 1. 19 20. Col. 1. 16 17 18. Heb. 1. 1 2. 1 Pet. 4. 19. Rev. 4. 11. cap. 10 6. and the fourth Commandement it self Exod. 20. 8 to 12. seem to prefer the work of Creation before the work of Redemption as most of all manifesting declaring magnifying the infinite power wisdome greatnesse glory majesy providence bounty soveraignty Deity of God and as the strongest motive and obligation to all his Creatures and redeemed Saints likewise to adore worship love fear serve reverence obey God as their Creator and to depend rest trust commit themselves to him alone 4. These reasons seem to advance the work of Creation before the work of Redemption First it is the First and most ancient of all Gods visible works Gen. 1. 1. Deut. 4. 32. Mark 13. 19. Rev. 3. 14. 2 Pet. 3. 4. far antienter than Christs Resurrection or work of Redemption And that which is Antientest is usually best and honourablest Psal. 77. 5. Isa. 3. 2. c. 9. 15. c. 44. 7. c. 24. 23. c. 51. 19. Jer. 18. 15. Dan. 7. 9. 13. 22. John 1. 2 3. 1 Kings 12. 6. Jer. 6. 16. Acts 22. 16. 1 Joh. 2. 7. Rev. 3 14. Secondly the work of a Creation is the very greatest of all Gods works and more universall generall extensive than the work of Redemption extending to all the Glorious angels Sun Moon Starres Heavens Aire Earth Sea with all the severall creatures in them whatsoever and to all mankind Gen. 1. and 2. Psalm 83. Psalm 104. Psalm 148. 4. 5 6. Isa. 40. 26. c. 42. 5 c. 45. 12 18. John 1. 3. Ephes. 3. 9. Col. 1. 14. Rev. 4. 11. c. 10. 6. yea to Jesus Christ himself stiled the beginning of the Creation of God Rev. 3. 14. Therefore more excellent greater glorious than the work of Redemption b peculiar onely to Gods elect the smallest part of men not universall to all Mankind much lesse to Angels and all other Creatures Now it is a received Maxime in Divinity Morality Policy Reason Bonum quo communius eo melius See Psalm 145. 9 10 14 15 16. whence Philo the Jew de Opificio Mundi stiles the Sabbath in memory of it Festum non unius populi Regionisve sed in universum omnium quae sola digna est ut dieatur Popularis Festivitas Thirdly God himself created all things at fiâ—st very good perfect pure excellent and man himself after his own image in Holinesse true Righteousnesse Integrity â—erfection without Sinne Corruption Imperfection or obliquity Gen. 1. 18. 25. to the end c. 5. 1. c. 9. 6. Eccles. 7. 27. 1 Cor. 11. 7. Ephef. 4. 24. Col. 3. 10. Man being depraved corrupted by Adams sin and fall which brought a c curse upon Mankind and all other creatures too Christs Redemption though it hath freed all his Elected called justified sanctified ones from Hell death and damnation the condemning ruling power of sin and curse of the Law yâ—t it hath not redeemed them much lesse the generality of mankind and other Creatures from the pollution corruption of Sinne lâ—st and â—ll those temporall miseries curses plagues Judgements imperfections in this life which sinne hath brought upon them nor yet restored them to such a glorious happy perfect condition here as that wherin man was first created the best of Saints on earth having many remainders of sinne corruptions defects and infirmities in them till they come to heaven 1 Kings 8. 46. Eccles. 7. 20. Rom. 7. 7. to the end James 3. 2. 1 John 1. 8 10. c. 2. 1. 2. Therefore in this respect the work of Creation excells that of Redemption in relation to all the creatures corrupted vitiated by mans fall and of the redeemed themselves whiles they continue on earth and have cause to celebrate Sabbaths and Lords-Dayes to sanctifie and make them holier 4. Some of the creatures as the Angels Christ himself as man and a creature if not the Sun Moon Stars heavens the works of Gods creation are more excellent and gloious than man or any Saints on earth the â—ubject of Christs Redemption Psalm 8. Heb. 1. Rev. 3. 14. 2 Thess. 1. 7. Psalm 103. 20. Mat. 25. 31. Heb. 2. 7 9. c. 12. 22. Rev. 14. 10. Luke 20. 36. compared together Therefore the work of Creation is more exellent than that of Redemption Fifthly without the work of Creation there could be no work of redemption the chief end whereof is to restore us to that felicity a Happinesse in the enjoyment of God and his creatures which man in his innocency had hâ— pâ—rsevered in that estate should have enjoyed by the work of creation Therefore the work of Creation is at least as excellent as glorious as the work of redemption if not more eminent than it Sixthly the excellency and glory of the work of redemption consists principally in this that it was wrought by Jesus Christ himself the onely beloved Sonne of God Luke 1. 6. 8. 99. Rev. 3. 24. Gal. 3. 17 Col. 1. 14. Heb. 9. 12 1 Pet. 1. 18 19. Rev. 5. 9. But this cannot advance it above the work of creation God created all things by Jesus Christ as well as redeemed his elect Ephes. 3. 9. Col. 1. 16. and that onely as he was God and the word Heb. 1. 2. John 1. 1 2 3. Gen. 1. 1 3 26. not as God and man Seventhly all accord that it is a work of b greater excellency omniâ—otâ—nâ—y power love to create and make all things out of nothing then to repair restore rectifie things already created when depravâ—d defiled capâ—ivated or impaired See Basil and Ambâ—ose in their Hexamerons most Commentators on Gen. 1. and Isa. 45. 5. to 20. c. 40. 48. Re. 4. 11. Acts 17. 24. Heb. 3. 4. Therefore I may safer concludâ— that the work of Creation is c greater and more excellent than the work of Redemption from these Texts and Reasons then my Antagonists averre the work of Redemption to transcend the work of Creation in excellency and greatnesse without Scriptures or solid reasons grounded on it 5. Admit the whole work of Redemption wrought by Christ to be better greater excellenter than the work of Creation Yet none can prove or demonstrate that Chrstsi Resurrection one part onely of his work of redemption on the first day of the week is greater than the whole work of Creation Therefore they cannot conclude from it alone that this his bare Resurrection should alter the beginning end limits nature of times and dayes settled by God at the very Creation as they here argue 6. Admit Christs Resurrection and work of Redemption to be greater
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
â—stendit Vocatur enim Agape id quod penes Graecos dilectio est Non prius discumbitur quam oratio ad Deum praegustetur Editur quantum convenientes capiunt bibitur quantum pudiâ—is est utile ita saturautur ut qui meminerint etiam PER NOCTEM adorandum sibi Deum esse which shews that they began their Feasts and Christian exercises which he here conjoyns at Evening and continued them all night as Saint Paul and the Disciples at Troas did Which meetings Theophilus Alexandrinus in his Epist. Paschalis 3. 3. Bibl. Patrum Tom. 4. p. 723. calls Vespertina congregatio Post aquam manualem ac LVMINA which manifests they kept their Assemblies by Candle light and so begun them at Evening ut quisquis de scripturis sanctis vel de proprio ingenio potest provocatur in medio Deo canere which a Plinie the second stiles carmenque Christo quasi dicere secum invicem hinc probatur quomodo bibent Aâ—què oratio convivium diâ—imit Inde lis disceditur non in catervas caesionum neque in Classes discursationum nec in â—ruptiones laseivorum sed ad eandem â—uram modestiae pudicitiae ut qui non tam coenam coenaverint quam disciplinam Which usage well explains this place of the Acts It being apparent then as the subsequent Antiquities will more abundantly manifest that this meeting of the Disciples at Troas and Pauls preaching to them began at Evening The sole doubt will be what evening this was whether that which we call Sunday night as many erroneously mistake or Saturday night which is the Lords-day night if any For my own part I conceive clearly that it was upon Saturday night as we falsely call it not the ensuing Sunday night For admitting the Lords-day was then instituted for a Sabbath which those of the opposite opinions grant and I consent to there will be no great question of it 1. Because if the Christians at Troas observed this first day of the week as their Sabbath no doubt but this their meeting to solemnize it and receive the Sacrament on it was rather that Evening which began than that which ended the Lords-day in their account else they should have begun its solemnization onely when it ended whiâ—h is improbable But our Sunday Evening on which some affirm this meeting ended not commenced the Lords-day in their account they ever beginning their dayes the Evening before as the premises manifest Therefore this Assembly was on our Saturday Evening there being no mention of any meeting the day or Evening before 2. Because the Christians in the next succeeding ages as I shall prove by the following testimonies did ever begin their Lords-day assemblies and solemnities on Saturday Evening solemnizing it from Evening to Evening because the first observers of it did so Therefore it is more than probable that these Christians at Troas did so too 3. Because Saint Luke records that it was upon the first day of the week when this Meeting was and this Sermon of Pauls made therefore it must needs be on the Saturday not on our Sunday Evening since the Sunday Evenning in S. Lukes and Scripture account was no part of the first but of the second day the day ever beginning and ending at Evening in their computation as the premises evidence 4. All my opposites confesse that the Disciples met at this time upon the first day of purpose to sanctifie it for a-Sabbath and can they then think that they would defer their meeting till our Sunday Evening when all the day in their accompt and the best the chiefest part of it in their compute who begin it at midnight or morning was expired Certainly this had been to make the Lords-day no Festivall day at all or at most not so much as an half-holy day which we cannot presume these Disciples and S. Paul would dodid they observe it as their Sabbath From all which reasons I may more then probably conclude that it was the Saturday Evening when the Lords-day began not the Sunday night when it ended when this Divine Assembly was kept the rather because they received not the Sacrament nor brake this bread till after midnight as the Text affirms and so after the Lords-day ended even in the accompt of such who affirm it ends at midnight And because this beginning of their Assembly when the day begins makes most for the Apostolical divine Institution and sanctification of the Lords day for the which this Text will little avail if this Assembly on it were on our Sunday night when the day was either wholly or for the most part expired and so this meeting no warrant for its totall sanctification But against this it will be objected First that Saint Paul departed from Troâ— the very next morning at day-break which he would not have done had it been part of the Lords-day for he would not have taken this journey then lâ—st he should have prophaned it Besides the Text saith That he was ready to depart on the morrow which signifieth another day not the same therefore this night must needs be our Sunday night his departure being on the morrow to wit on our Monday the next day after it To this I answer First that it is clear by Acts 20. 6. that Saint Paul â—ame to Troas upon the Lords-day For he stayed there seven dayes And upon the first day of the week he thus preacheth till midnight ready to depart in the morning so that the first day was the last of those seven dayes and the first day of the week preceding it the day on which he came to Troas Paul therefore might as well depart on this day from Troas as he came unto it thereon And that without prophanation of the day for he came and went by ship verse 6. 13 14. and so might sanctifie the rest of the day a ship board as our marriners and passengers who sail on the Lords-day as well as other dayes use to do because the wind and â—ide then serving and the ship in which he was to sail being to depart that morning there was a necessity for him then to go a ship board else he might have lost his passage which necessity and circumstance of saiâ—ing away that day made this his departure on it no violation of the day works of necessity being no breach of the Sabbath as a Christ himself and all Divines resolve the rather here because he might preach and spend the rest of the day in the ship as profitably as on the shore and the Mariners might likewise now set sail the wind and weather serving without prophanation of the day as they still usually do in all places 2. I answer that the Morrow hath a double signification in Scripture Sometimes it is taken for the next b Evening or naturall day Other times it is taken for the next morning or day-light or that which we usually call day in opposition to the
Mr. Fox his book of Martâ—rs Edit. 1610. p. 715. Spelmanni Concilia p. 445 446. who both enacted That the Lords-day should be kept holy from Saturday Vespers at three of the clock till Monday morning beginning the solemnization of it on Saturday Evening at * 3 of the clock not at Midnight or morning following and continuing it till Monday morning for preventing all prophanesse and disorders on our Sunday night as being more fit to be spent in holy duties than servile works or pastimes it being fitter to give God more time than he commands than to rob him of the least minute From these Kings raigns it was the constant custome of this Kingdome for Labâ—uâ—ers servants all others to give over their week day works about Saturday Noon or 3 of the clock some space before Evening service that so they might repair to Evening prayers that day and after that begin the sanctification of the Lords-day at Evening as is evident by the statutes of 4 H. 4. c. 14. 6 H. 6. c 3. and 23. H. 6. c. 13. which enact That no Labourers whatsoever should take any hire for the Festivall dayes nor for the half dayes for the Evens of Feasts when they do not labour Which custome hath been observed in some places till of late within the memory of such who exceed not 50 years the Saturday being esteemed an half holy day and servants recreating thâ—mselves upon it a little before night that so they might avoid all Pastimes on the Lords-day and keep it holy from Evening to Evening Which together with the custome of observing Holy-day Eves because those dayes began at Evening is a manifest and direct evidence that the Church of England till of late some taught the coâ—trarâ— did begin the Lords-day on Saturday Evening even from these Kings time and long before and therefore should proceed to do so now The same Law was enacted by William King of Scots Anno 1203 which was likewise ratified by a Scotish Councill as Hector Boetius lib. 13. de Scotis Centuriae Magdeburg Cent. 13. Col. 932. lib. 48. Col. 788. l. 40. accord viz. That Sunday should be kept holy from Saturday at 3 of the Clock till Monday Evening that none should do any worldly businesse thereon but be imployed onely in holy actions and King Alexander the third of Scotland in a Parliament An. 1314. decreed That none should fish in the waters from Saturday Vespers til Monday morning My 22. is the Decree of the Councill of Lyons concerning Holy dayes recorded by Juo Carnotensis Decretalium pars 4 c. 14 Gratian de Consecratione Distinct 3 fol 663. Pronunciandum est Laicis ut sciant tempora feriandi per annum scilicet Omnem Dominicam à Vespera usque ad Vesperam Upon which Baâ—tholomaeus Brixiensis on Gratian's Text gives this Glosse usque ad Vesperam Hiâ— habes Quando incipiat Diâ—s secundum Canones sâ—iâ—icâ—t A VESPERA Gratian Juo Panormitan Hostiensis with other Canonists being of the same judgement too What can be more direct or â—ositive than this The 23 Is Honorius Augustodunensis de Imagine Mundi lib. 2 c. 27. de initio fine dierum Bibl. Patrum Tom. 12. p 497. R. Christiani Diem Dominicam à Vespera usque in Vesperam finiunt My 24. Is the Synod under Simon and Galo the Legat apud Bochellum decret-Eccles Gal. lib. 4. Tit. 7. c. 14. p 578. Tit. 10. c. 12. p. 595. Pronunciandum est Laicis ut sciant tempora feriandi per annum id est Omnem Dominicam à Vespera usque ad Vesperam Nec aliâ—uis à vespera Diei Sabbati ad vesperam Diei Dominâ—cae ad molendina aquarâ—m nec ad aliqua alia molere audeat A ull resolution in this Controversie My 25. Is Pope Gregory the â—iâ—th Decretalium lib. 2. Tit. 9. de Feriis c. 2 p 595. Who determines thus Omnem Dominicam Vesperam à Vespera usque ad Vesperamâ—eriandum Sanctam Dâ—em Dominicâ—m Ab ho a Diei Sabbati Vespertina inchoandam It neâ—ds no Glosse being so diâ—â—ct My 26. Is the Canon of the Synod of Angiers Apud Bochellum Decret. Ecclâ—s l. 4. Tit. 10. p. 14. p. 578. Inhibemus molitoribus etiam quibuseunque sub poena interminatione praedicta molendinarum Dominis Nè ipsi Diebus Dominicis maximè à vespera Diei Sabbati usque ad vesperam Diei Dominicae molendina molire faciant aut permittant non obstante longi temporis abusu qui non usus censendus aut consuetudo imò verius corruptela cum tanta sint graviora peceata quanto diutius infoelicem animam detinuerant obligatam cum aliqua praescriptio contra praecepta decalogi locum sibi vindicare non possit A direct evidence My 27 is a domestick Provinciall Constitution under Simon Isleep Archbishop of Canterbury recorded by Lindwood Constit Provincialium l. 2. Tit. de Feriis fol. 74. B. And by Joannis de Aton fol. 148. a. Inprimis sacrum diem Dominicum ab hora vespertina Diei Sabbati inchoandum which needs no other Glosse but Lindwoods who thence concludes That the Lords-day ever begins at Evening the constant ancient Doctrine of our Church My 28. is an ancient English Dialogue upon the Commandements intituled Dives Pauper first Printed Anno 1496 and after reprinted by Thomas Berthelet the Kings Printer Anno 1536. Which Book on the third our fourth Commandement ch. 14. f. 132. c. 6. f. 11â— demanding this Question How long ought the Holy day to be kept and hallowed resolves it thus From Even to Even as Raymundus saith and the Law Extrau l. 5. Tit. de Feriis Omnes dies We have ordained that all Sundayes be kept with all manner of worship From Even to Even and holy Writ saith also and God himself From Even to Even shall you celebrate the Sabbaths My 29. is an old English Treatise intituled The Flower of the Commandements of God Printed at London by Wynkin de Ward Anno 1521. ch. 3. on the third our fourth Commandement f. 31. 32. Which thus determines Nothing is to be done on the Sunday but to be besied towards God him for to Honour Question Who so should demand At what houre a man should begin to celebrate the Feasts The Answer Regularly men say that from the one Evenson unto the other Even-song the Chyrk make solemnity It is written Extrau de Feriis de consecratione distinct 1. cap. Missas Omnes dies Dominitos à vespera in vesperam decernimus observari In like wise saith the Scripture in many places à vespera ad vesperam celebrabitis Sabbata vestra This scripture reproveth the fully of some simple men the which reputeth not to be sin to labour and work late on the Saturday at night and ween that it is sin to work onely on the Monday in the Morning These two last authorities I hâ—vâ—
better excellenter than Gods work of Creation which I deny will it thence follow Ergo it altered the work of Creation the cause of Sunne Moon Starres Dayes weeks years the beginning and end of the Sabbath or first day of the week and by consequence of all other dayes and times setled by God himself at the Creation by an unalterable Law Gen. 1. 5. 8. to 20. 23. 21. c. 2. 2 3. Exod. 20. 8. to 12. Psalm 148. 5. 6. Eccl. 3. 14. Jer. 31. 35 36. c. 33. 20 21. 2 Pe. 3. 14. Certainly all these Texts wiâ—â— others forecited resolve and experience proves the contrary the dayes weeks months morning Evening course of Sunne Moon and Starres being still the same they were from the Creation till this present and every thing or action that is greater better than another not abrogating or altering their course or limits which God or men had formerly settled 7. The ends of Christs Resurrection and Redemption were meerly spirituall to redeem justifie raise up from sinne from the dead and avance to heaven at last all those whom Christ redeemed John 5. 29. c. 11. 25. Rom. 1. 4. Rom. 5. 5. to 16. 1 Cor. 15. throughout Phil. 3. 10. 11. 1 Pet. 1. 1. 3 c. 21. Rev. 20. 5. 6. Rom. 4. 24 25. c. 8. 11. 2 Cor. 4. 14. Ephes. 2. 6. Not to alter the beginning or ending of dayes times seasons not one of all these Texts nor any other speaking of Christs Resurrection and the ends or benefits thereof assâ—rtinâ— importing much lesse resolving any thing Therefore it did not could not alter the beginning or limits of the fiâ—st day â—iâ—her as a naturall or as his Resurrection day as these Writers averre 8. Christs Paâ—sion a bloodshed was the principall part of his Redemption yea his Nativity Ascention to omit his whole life on earth and perpetuall mediation in heaven for us were parts thereof the one the first part the other the last of all Bâ—t it is clear that our Saviours Passion and bloodshed in the Evening though it were the chiefâ—st part of his Redemption made no alteration in the bâ—ginning or end of dayes so as to change the beginning of Goodfriday fâ—om Evening before to three of the clock in the afternoon that his Nativity about Midnight or his Ascention about Noon or eleven of the clock in the morning as is most probable did not translite the beginning of those dayes or any other to Midnight Noon or Morning though they were the first and last parts of of his work of Redemption why then should his Resurrection onely in the Morning a lesse principall part of his work than his Passion or perchance than his Nativity or Ascention the one of which preceded the other followed his Resurrection make such a change in dayes beginnings when neither of these three other did so If it be because it was a part of Christs Redemption So were the other three and yet they produced no such mutation and why a part of Christs Redemption should cause such an alteration onely because it is a part or why one inferior part of it alone should do it and not the chiefest why the intermediate not the first or last part of it transcends my apprehension If it be because God ordained it should effect such a transmutation then shew me expresse Scripture for it as none can do or else reject it for a groundlesse fancy as in truth it is But more of this in the Answer to the next Objection The second Objection is this Christs Resurrection on the first day of the week in the morning did actually change the beginning of the day from Evening to morning and constitute the Lords-day to begin at morning Therfore it ought to begin at morning If we câ—st this into a sormall Argument it will be more perspicuous Christs Resurrection the cause of the Lords-day was not till the morning Ergo the Lords-day must not begin till morning because the effect must needs be with or subsequent to the cause and cannot precede it whereas the effect should over-reach â—â—e cause in point of time if the Lords-day should begin at Evening Christs Resurrection beginning not till the morning This reason and argument is the main foundation whereon the Opposites build their errour wherefore I shall be more copious in discovering the sandinesse falshood and fallaciousnesse of it First therefore I answer that this whole Argument is but a chain of severall grosse falshoods and mistakes contrary to the Scriptures I wonder therefore why so many grave judicious men should be ensnared by it 1. The first of them the ground work of all the rest and of this errour concerning the Lords-day beginning at morning is this That Christs Resurrection did alter the beginning of that first day of the week whereon be arose from Evening to Morning which I have manifested to be an apparent Errour contrary to the Scriptures which testifie that that day began at Evening and that Christs Resurrection did nothing alter it as the third and fifth preceding Conclusions prove at large Wherefore I shall here demand of the Objectors how it appears that Christs Resurrection made such a change as they pretend If by Scripture shew one Text that necessarily proves it this I am sure they cannot do If not by Scripture then it is a meere groundlesse conceit of their own forging Yea but though they want Scripture yet they have this sound reason to prove it Christ rose again upon the first morning therefore he translated the beginning of it from Evenig to morning To which I reply that this main Capitall reason is but a grosse in consequent and a circular Argumentation For if the Argument be denyed as justly it may be then they prove it by that very medium which was next before denied and they ought to make good that Christs Resurrection did chanâ—e the day from morning to Evening there being no other medium but this to confirm it therefore if he rose again upon it in the morning he made such a change as they pretend So that this their reason is but Idem per Idem a Petitio principii a Circular dispute a grosse Non sequitur and so to be rejected as false and idle But yet a little more to lay open the falshhood of this Proposition That Chists Resurrection made such an alteration of that first dayes beginning which hath neither Scripture nor Reason to back it I would first demand this Question of them Why Christs Resurrection should produce such a Change when as his Nativity Passion and Ascention parts of his Redemption too as beneficiall to Christians as his Resurrection had no such effect 2. How they come to know that such a Change was de Facto made when no Scripture revâ—als or intimates it 3. How was it possible for Christs Resurrection to call back and adnul that beginning of the day which was irrevocably past and gone before it happened since by
bound out the beginning or end of the dayes for then these days must begin and conclude when the occasiâ—ns of their solemnization do But on the contrary tâ—e dayes do ever limit the occasions and Fâ—stivalls which must begin and end with the dayes to which they are confined This I shall make maniâ—est by examples and make good by unanswerable reasons For Examples we have all the Festivalls in Scripture which together with their occasions are restrained to the bounds of dayes not the limits of dayes to them To instance in particulars When God himself instituted the seventh day for a Sabbath because on it he had rested from all his works of Creation he confined the Sabbath and his rest to the seventh day not the seventh day to it blessing the seventh day and hallowing it not changing the beginning ending limits or order of it in the week but the use Gen. 2. 2 3. Exod. 20. 7. to 12. When God instituted the fourteenth day of the Moneth Abib for a Passeover day in memory of his passing over the Israelites and slâ—ying the Egyptians at Midnight he ordained that Feast to begin at Evening because the day to which this Festivall was confined did then begin not at Midnight whâ—n the occasion of its solâ—mnization happened Exod. 11. 4. c. 12. 3 6. 12. 10 40. Lev. 23 5. Numb. 9. 11. Deut. 16. 4. Josh. 5 10. So all the other Jewish Feasts * began and ended at Evening as the dayes on whiâ—h they were solemnized did the limits of the day being the bounds of the Festivalls not the Festivalls or their occasions the boundaries of the day a Festivall or Holy day being none other but a common day set apart and dedicated to Gods speciall honour and service Therefore being but a common day consecrated must needs begin and end â—s the day doth This is manifest by Exod. 12. 18. c. 13. 3 4. c. 14. 30. c. 35. 2. Levit. 23 3 to 43. Numb. 29. 1. Josh. 10. 12 13 14. Judges 5. 1. 1 Sam. 14. 23. Neh 8 9 10 11. Esth. 8. 12. c 9. 17 18 19 22. Psalm 81. 3. Psal. 118. 24. Isa. 22. 12. Matth. 28. 1. Mark 16. 1. Luke 23. 56. c. 21. 1. Wherâ— all Festivalls Fasts and memorable occasions are regulated by dayes not dayes by them the Festivalls and Feasts ever beginning and ending with the dayes to which they are appropriated not the dayes or Festivalls or Fasts with the occasions of their solemnization So in all annual or weekly Holy-dayes Feasts or Fasts instituted by men let the occasions of their institution happen what houre or time of the day they will at morning noon or afternoon yet we still begin the solemnization of them when the day begins For Example our Saviours Passion on the Crosse was not till about three of the clock in the afternoon John 9. 14 Mark 15. 34. Yet we solemnise our Goodfriday in memory of his Passion from the time the day begins So our Saviours Ascension as is probable by Acts 1. 9 10 11 12. 13. Luk. 24. 50 51 52. was about Noon or after yet we begin the Festivall of his Ascension with the dayes inception whereon it was So the descent of the Holy Ghost upon the Apostles in cloven tongues ' was about nine of the clock in the monring Acts 2. 15. Yet we solemnize our Whitsonday in memory thereof from that dayes inception Our deliverance from the a Gunpowder Treason on the fifth of November was about nine or ten in the morning or after when the King Queen Prince Lords and Commons should have mâ—t together in the Lords-house though suspected and in part discovered ten dayes before and actually detected at Midnight yet we begin the solemnization of it from the foregoing Evening with ringing of Bells and the like The Birth of many of our Princes hath been about noon or after and their Coronations about that time yet we solemnize their Birth-dayes and Coronation-dayes from those dayes beginnings The Crown descended to our present Soveraign King Charls in the afternoon yet we solemnize not that day from Noon to Noon but from Evening to Evening because the day doth then commence and end and so the solemnity confined onely to that day that whole day not to part of it and part of the ensuing day If then all Festivalls whatsoever begin and end with the dayes beginning and end on which they are kept not at the very time of those dayes when the occasions of their solemnization happened as these and other infinite other examples testifie Why should not the Lords-day begin at Evening though Christs Resurrection the chief cause of its sanctification was not till morning because that day as a day doth then begin and determine Certainly whatever the Opposites conceipt it must needs do so and that for these unanswerable Reasons First because God himself at the very Creation hath set inviolable bounds for the beginning and end of daves and weeks appointing them to be as so many Royall Standards for the limiting or measuring out of all Festivall occasions happening on them and reducing them to a certainty as I have manifested at large in the fourth Conclusion wherefore no event or Festivalls happening on those dayes can alter the limits or beginning of them nor make them longer or shorter no more than the Corn to be measured by the peck or bushell or the cloth to be measured by the yard can alter limit or measure out the quantity of the peck bushell or length of the yard Secondly because every occasion that may cause a subsequent consecration of a day for a Sabbath or Holy day and so Christs Resurrection doth only dedicate that day yea all that day on which it falls not part of that day and part of the day ensuing on which it did not happen therefore consecrating onely that very day all that day and no other day but that it must needs begin and end when that day doth Now that very day on which our Saviour arose began and ended at Evening as I have proved his Resurrection therefore being the cause of consecrating all that day not part of it and part of the following day for the Lords-day this day as a Lords-day must necessarily begin and conclude at Evening Thirdly because no occasion of consecrating the day on which it falls extends in point of Consecration further than that very day which is set as the utmost limits of it But should the Lords-day begin and end at morning or Midnight not at Evening Christs Resurrection the cause of its consecration should extend beyond the bounds of the day to consecrate half or at least a quarter of the second day for a Lords-day on which he arose and besides it should not consecrate all that day on which it happened but that part onely which ensued not that which preceded it since that day began at Evening as I have proved Both which were absurd to affirm Therefore it must
their own Rule the effect cannot precede the cause and so by the same Reason Christs Resurrection in the morning could not operate à parte ante to change the beginning of that day which was actually past at Evening 4. Where they did â—ver read that occasions happening upon any dayes did alter or bound onâ— the beginning and end of dayes the dayes ever bounding out the occasions which we say happened upon such a day and houre not the occasions the dayes 5. How Christs Resurrection could change this dayes beginning when as it altered not its name nature or order it being still the first day of the week as it was at the Creation the week remaining yet the same and seeing it made no change in the course of the Sun and Moon of day and night which rule bound out and make up the naturall day 6. How that which hath no limits of its own but that which it had from the day on which it happened the first dayes morning being that which limited the Resurrection in point of time and reduced it to a certainty can possibly put bounds of time unto the day which bounds outit If they cannot resolve all these Queries they must then disclaim this main fundamentall Conclusion upon which they build their false grounded Error as I have formerly proved This is the first falshood The second is this That Christs Resurrection was the cause of the Lords-day This I say is both a falshood and a fallacy To make it more evidently so we must consider the Lords-day either as a naturall day consisting of 24 houres measured out by the Sunne or primum mrbile and made up of the night and artificiall day or as a Lords-day that is a day devoted and sequestred unto Gods immediate worship If we consider it materially or mâ—erly as a day it is clear that Christs Resurrection was no cause of the first day for that was instituted by God at the Creation Gen. 1. 5. who then appointed the Sunne Moon and Starres to rule limit govern both the day and night and to be the sole causes of them Gen. 1. 14. to 22. Psalm 74. 16 17. Psalm 136. 6 7 8. Psal. 104. 19. Jer. 31. 35 36. c. 33. 20. Neither could Christs Resurrection be the cause of that day on which he arose for it was begun before he rose again and it had been and continued a day though he had never risen on it therefore it was no cause of it as a day Besides all time is the measure of motion and so the motion of the Primum mobile the alone cause of it and of this day too Christs Resurrection thererefore being no cause of the Lords-day as a day could not alter the beginning of it in such manner as is prtended since the Lords-day hath no bounds or limits beginning or end neither is it properly a part of time but onely as it is a day not as a Lords-day Wherefore when you affirm that Christs Resurrection was the cause of the Lords-day therefore it changed the beginning of it your meaning is and must be that it was the cause of it and that it changed the beginning thereof as it was a naturall day the change here râ—lâ—â—ing onely to the time and limits of the day not simply to the quality as it is a Lords-day it having no limits at all as it is a Lords day but meerly as it is a naturall day which is a grosse a untruth as I have proved yea a fallacy too in applying that to this day as a day which is spoken onely and intended of it meerly as a Lords-day To illustrate this by an example The first day of the week is like to water in Baptisme to Bread and Wine in the Sacrament to a Church that is consecrated or to one abou to enter into Orders Now as we use to say thâ—t Baptisme doth change the water the Sacramentall consecration the bread and wine Consecration Canonicall the Church and ordination the man if we mean they change their very nature essence and substance the speech is meerly false for they continue in nature in substance the same they were before if we intend they onely alter their use which is true and yet apply this alteration to the substance as the Papists do in case of the Sacament arguing thus the Fathers say that the Bread and Wine are changed after Consecration to wit in their use onely Ergo they are transubstantiated and changed in their substance then it is but a fallacy or equivocation which being explained proves but a meere Non sequitur since the change in the use or quality onely infers no necessary alteration in the Substance So when the Objectors say that Christs Resurrection did change the first day of the week if they mean onely that it was the occasion why the use of it was altered from a common day to an holy day or when they affirm that Christs Resurrection was the cause of the Lords day that is the cause why the first day was and is solemnized as a Lords-day their words are true in this sense onely but then they neither prove nor imply any change at all in the limits beginning or end of the first day or in the day it self but in its use alone and so the day continues the same in all these respects as it was before But when they go thus far as to prove that Christs Resurrection on it did alter the very beginning and end and so the nature and limits of the day because it was the occasion of altering its use which is the thing they intend in both these Propositions then the Argumentation is sophisticall and the Conclusion this grosse inconsequent Christs Resurrection was the cause of turning the first day of the week into the Lords-day Ergo it translated the beginning of that day from morning to Evening An Argument so absurd that the Objectors may now do well to blush at it Again if we consider this day onely as it is a Lords-day that is as a time consecrated to Gods publick worship if the Objectors intend by this Proposition Christs Resurrection in the morning was the cause of the Lords-day that is it did actually consecrate that very first day whereon he arose and all others succeeding it for a Lords-day even that very morning on which he arose again as in truth they do then I say it seems to me an apparent untruth For though it be true that his Resurrection on that day was one generall originall occasion of solemnizing it for the Lords-day yet it is untrue that his bare Resurrection onely was the immediate efficient constitutive cause of sanctifying it for a Sabbath or Lords-day or that it did sanctifie that very day on which Christ arose for a Sabbath or Lords-day even at that very time of the morning when he arose For first Gods resting from his work of Creation on the seventh day is paralell in reason with Christs Resurrection
on the first day in point of constituting either of them for a Sabbath or Holy day as all acknowledge But Gods resting on the seventh day was onely the originall impulsive not the immediate efficient constitutive cause of the seventh day Sabbath for it was not a Sabbath as soon as God began to rest or only because he rested on it but because he blessed and consecrated it for a Sabbath and commanded Adam and his posterity to sanctifie it for a Sabbath as is clear by Gen 2. 2 3. Exod. 20. 7. to 12. for he sanctified it for a Sabbath because he had rested on it so that his rest was onely the occasion why this dâ—y was consecrated for a Sabbath rather than any of the other six but that which made it a Sabbath was Gods peculiar blessing consecration and institution of it for a Sabbath So Gods passing over the Isâ—aelites and slaving the Egyptians was the occasion why the 14. day of the first Moneth was solemnized â—or a Passâ—ovâ—r-day but that which constituted it to be such a day was not his passing over the Israelites but his expresse command to them to observe it throughout all their generations Exâ—d. 12 4. to 40. The Jews deliverance from Haman and thâ—iâ— other Enemies was the cause or reason why they * annually observed the fourteenth and fifteenth dayes of the Moneth Adar as solemn Festivals and the deliverance from the a Gunpowder-Treason the occasion why we observe the fifth of November as an annuall Festivall which Feast we generally begin at Evening since we then usually begin to ring our bells in memory of our deliverance the morning following but the immâ—diate efficient constituting cause of these dayes for Holy-dayes was neither the Jews deliverance nor ours but the Law and ordinance of the Jews Esth. 9. 20 to 29. and the Staâ—ute of 3 Jacâ—biâ—c 1. which ordained those dayes to be solemnized and kept holy So it is in all other dayes solemnities whatsoever not the occasion of their celebration but the authority and command to sanctifie them is that which b constitutes them Holy-dayes therefore by the self same reason Christs bare Resurrection was onely the occasion why the Lords-day was afterwards sanctified and observed but that which constituted and made it a Lords-day or Christian Sabbath was some Precept or Ordinance of Christ or his Apostles or of the Primitive Church without which it had not been actually a Lords-day or Sabbath in point of sanctification though Christ did rise upon it 2. If Christs bare Resurrection without more Ceremony did actually consecrate that very first day on which he arose and all others for a Sabbath or Lords-day what need then those many large Discourses of Divines concernning the time when the persons by whom or the Authority by which the Sabbath was translated from the seventh day to the first or this instituted for a Lords-day Certainly if the very Resurrection of Christ did actually perform all this that very morning on which he arose all these disputes were at an end But few or none have been so absurd as to make Christs bare Resurrection the immediate constituting cause of the first day for a Sabbath or Lords-day much lesse of that very day upon which Christ arose which all the a Evangelists stile the First day of the week Even as it was Christs Resurrection day which shews that it was not then actually constituted for a Sabbath or Lords-day but continued an ordinary week-day as before Therefore it is not probable that it made â—uch a change or consecration of that very day 3. None of the Evangelists in their Histories of Christs Resurrection make mention either in direct terms or by way of necessary inference that our Saviours bare Resurrection consecrated that very first day whereon he arose or any succeeding it for a Sabbath or Lords-day much lesse that it changed the beginning thereof from morn-ning to Evening Therefore certainly no such alteration as is suâ—mised was actually effected by it 4. Had Christs Resurrection actually constituted that day on which he arose and all other fiâ—st dayes ensuing for a Sabbath or Lords day without further Ceremony even on that day when he arose then that day had been consecrated for a Sabbath or Lords-day and the seventh day Sabbath hadbeen translated to it before any man did or could take notice oâ— this alteration before any knew this day was instituted for a Sabbath or â—ords-day yea before it was known or believed that Christ was risen again to or by his Disciples For the b Scripture is expresse that he appeared not unto them till towards the Evening of that day at which time Thomas was absent and some of them doubted whether he were risen again or whether it was he or no so that it is certain they observed not that first day as a Sabbath or Lords-day in memory of his Resurrection But it is altogether improbable that Christ would consecrate that day for a Sabbath or Lords-day before his Disciples or any other knew of it or that he would make an alteration of the Sabbath which so much concerned the Apostles and Church in private without their presence or pâ—ivity oâ— that he would consecâ—ate that day for a Sabbath or Lords-day in memory of his Resurrection before it was certainly known that he was risen or before he had shewed himself to his Disciples after he was risen or before any did know it to be a Lords-day or Sabbath it being made so only for man Mar. 2. 27. not for Christ himself or Angels who were onely present with him when he arose For Christ being onely wise did all things in b the fittest season and in a publick manner in the presence of his disciples who were to be witnesses of all his actions speeches Acts 1. 2 3 c. 2. 32. c. 10. 40 41 42 43. 1 Johnâ— 1 3. 2 Pet. 1. 16 17 18. Luke 1. 2. Therefore he would not he did not institute that very day whereon he arose for a Sabbath or Lords-day at the time when he arose which the Evangelists certainly would have mentioned being a matter of such moment to the Church and Christians had it been done in truth as pretended onely but not proved neither in truth can be If therefore the Objectors affirm that Christs Resurrection was the cause of the Lords-day as a Lords-day that is an immediate constituting cause of it and that at the very moment when he arose then it is a palpable untruth as the premises manifest If they mean by cause onely the impulsive cause or originall occasion of its future consecration or institution for a Sabbath or Lords-day then their Argument is but this Christs Resurrection the occasion of Christians solemnizing the Lords-day as a Lords-day or Sabbath was in the morning Ergo the Lords-day must being at morning which is but a meere Non sequitur because the occasions of sanctifying any dayes for Sabbaths or Holy-dayes do not