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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

of the day at Evening is ratified by the fourth Commandement a morall and perpetuall precept founded on the very course and L●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 wor● 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 her● in apparently confirm for ever the beginning ●nd and limits bo●h of dayes and weeks as they were ●●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 dimen●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 d●termine and their Sabbath or seven dayes r●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 God● 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 Christ● 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 Divine● 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 premise● 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 saf●ly conclude that it made no such change untill the contrary can be proved Sixthly the Scripture is expresse that Christs Resurr●ction did no wayes change either the order name or nature of that day whereon he aros● 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.

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

of the third d●y on which he arose should be past before his rising which could not be had the day b●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 th●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 inc●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 ha●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 pr●scribed them at the Creation without any alteration Jer. 31 35 36. and c. 33. 20. 21. makes this m●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 inchoa●ion and conclusion

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