Reader
The True Time of the Lords Day Sabbath · William Prynne

The True Time of the Lords Day Sabbath, Text (1 of 3)

A Brief Polemicall Diſsertation concerning THE TRVE TIME of the INCHOATION AND DETERMINATION of the LORDS-DAY.

IT hath been a great Queſtion of late times among private Chriſtians, and Divines, when the Lords-Day (being no artificiall, but a aGen. 2. 2, 3. Exod. 20. 7, 8, 9 10. Levit. 23. 32. Neb. 13. 19. Luke 23, 54, 5… c. 29. 1.naturall day conſiſting of 24 hours, as they generally acknowledge) ſhould begin and end? Whether at Evening, Morning, or Midnight? Certainly, if I may freely vent my thoughts without offence, I conceive (under correction of graver judgements) that in divine & true account, it begins & ends at Evening, immediately after Sun-ſet, when the Twilight ends, and the bNeh. 4. 21. Anſelmus de Imagine mundi▪ l. 2. c 4 Alcuinus de Eccleſ. Officiis c. 43. Col. 1128.Evening Starre begins to ſhine: A truth ſo manifeſt, in my poor apprehenſion, that it is uncap…ble of any diſpute.

For the clearer reſolution whereof, I ſhall in the firſt place admir, that men in civil reſpects may begin and conclude their dayes at ſeverall houres, according to the received computation of their Countr…y: cPo…idor Virgil. de Inventor. rerum l. 2. cap. 5.Some nations commencing and cloſing up the day at Morning; others, at Noon; oothers, at Midnight, others at Evening. dPupilla oculi pars 9. c. 6. Summa Angelica. Tit. Dies Hoſtienſis Summa l. 2. Tit de Feriis f. 149. Lindwood Provinc. Conſtit. l. 2. Tit. de Feriis f. 74.And the Canoniſts likewiſe beginning and concluding the day at midnight in regard of Contracts; at morning, in reſpect of judgements paſſed; in at Evening regard of ſanctification and religious obſervation. But yet in all divine relations, men are not left at liberty to ſetwhat bounds or limits they pleaſe to dayes appropriated to Gods more ſpeciall worſhip, but they muſt obſerve thoſe meets, which God himſelf (the ePſal. 74. 16. Don. 2. 20, 21. Acts 1. 7. Concluſion.Soveraign Lord of days and times) hath prefixed to them, beginning, ending their ſanctication of them (being a part of his own worſhip and ſervice) at ſuch time as he hath appointed, which is none other than the Evening, the boundary he firſt ſet to dayes, both for naturall and ſacred uſes.

To put this out of further Controverſie, I ſhall firſt of all propound ſuch reaſons and authorities as irrefragably evidence; That the Lords day ought to begin and ceaſe at Evening: then anſwer ſuch Objections and Replyes, as are, or may be oppoſed againſt it. And here for the more perſpicuous manifeſtation of the truth, before I proceed to any punct…all probation of the point in queſtion, I ſhall premiſe and make good theſe five coucluſions, which will ſoon over-rule and reſolve it.

Firſt, That all dayes in Scripture and divine calculation, begin and end at Evening.

Secondly, That the ſeventh day Sabbath in Scripture account, did alwayes commence and 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.Concluſion. 1

Firſt, by Geneſis, 1. 5, 9, 19, 23, 31. where the Scripture is expreſſe in point; that at the very Creation of the Proof 1.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 onelyonly patterns for the inchoation and determination of all dayes ſince: the fIn Geneſi no… nō praecedentis dici est, ſeaſubſequentis, id eſt principtum futur… non finis praeteriti. Hierom. in Jonam c. 2. Tom. 5. p 137. G. Proof 2.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 MonethMonth, 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 MonethMonth, 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 monethmonth 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 mornning, but at Evening, the Evening muſt neceſſarily begin the day, and be a part onelyonly 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 gSee Exod. 13. 3, 4, 5.▪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 Proof 3.with Levit. 23. 5, 6. and Numb. 28. 16. In the firſt monethmonth on the fourteenth day of the monethmonth 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 Proof 4.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 other: On the ſeventh day he ſhall purifie himſelf, and ſhall be clean at Even, witneſſe Deut. 23. 11. Num. 19. 7, 8, 11, 12, 16, 19, 21, 22. Letit. 11. 24. to 40. c. 15. 5. to 27. c. 17. 15. c. 22. 6. All dayes therefore in divine computation, began and concluded at Even, ſince all the dayes of mens ceremoniall uncleanneſſe did ſo; which uncleanneſſe might befall them upon any day whatſoever.

Fifthly, it i… perſpicuous by the Iſraelites ſolemne Eaſting-dayes, which commenced and ended at Even, For Proof 5.they uſually faſted untill Even, Judges 20. 23. 26. 2 Sam. 1. 12. Their dayes therefore b…ing but the limits of their Faſts (for they faſted ſometimes hSee 1 Sam. 7. 6. c. 31. 13. 1 Ch…on. 10 12. Neh. 1. 4. Eſth. 4. 16. Jer. 36. 6. Dan. 6. 18. Proof.one day, ſometimes two dayes, ſometimes three, or more) did queſtion leſſe begin and determine at Even: in their own and Scripture computation.

Sixthly it is apparent, by Deul. 21. 22, 23. If a man be p… to death, and thou hang him on a tree, his body ſhall not remain all night upon the tree; but thou ſhalt in any wiſe bury him that day: compared with Joſhua 8. 29. and cap. 10 26. 27. And the King of Ai he hanged on a tree untill eventide: and aſſoon as the Sunne was down, Joſhua commanded that they ſhouldtake his careaſſe down from the tree, &c. And he ſmote the five Kings, and hanged them on five trees, and they were hanging upon the trees untill the Evening, and at the time of the going down of the Sun, Joſhua commanded, and they took them down off the trees, and caſt them into the Cave wherein they had been hid, &c. compared with Joh. 19. 31, 38. Mat. 27. 57. 58. Mar. 15, 42, 43. The Je…s therefore becauſe it was the preparation, that the bodies ſhould n… remain upon the Croſſe the Sabbath day (for that Sabbath day was an high day) beſought Pilate, that their legs might be broken, and that they might be taken away. And when the iSee Joſh 8. 29.Even was come (that is the Evening of the Day about Sunne-ſetting, or Evening tide:) Joſeph of Arimathea went to Pilate and begged the body of Jeſus; then Pilate commanded the body to be given him. And he took it down and wrapped it in linnen, and laid it in his own tomb. Which Texts (paralell'd with Epheſ. 4. 26. Let not the Sun go down upon your wrath:) do fully evidence, that the day in divine reſolution begins and ends at Even; becauſe the bodies of Malefactors, which were to b… buried the ſame day, and might not remain on the tree all night, were then taken down and interred.

Seventhly, That ſpeech of David to Jonathan; 1 Sam. 20. 5. Let me go that I may hide my ſelf in the fields unto the Proof 3.third day at Evening: annexed to that of 1 Sam. 30. 17. And David ſmote them from the twilight, even to the Evening of the next day; is a direct proof, that the Scripture begins the day at Even, making it part of the ſubſ…quent, not of the precedent day, as theſe phraſes, unto the third day at evening, and to the evening of the next day, import.

Eighthly and laſtly, It is clear by the joynt confeſſion of all ſorts of Authors, of all Commentators on the forequoted Proof. 8and the enſuing Texts, that the Penmen of the Scriptures (who were guided by the Holy Ghoſt, with the whole Jewiſh Church, Nation, directed by the ſame Spirit, and the Scripture computation) did ever begin and end their daies at evening, not at morning, or midnight, as the Jews kAnaſtatius Sinaica. Quaſt. lib. quaest. 152.yet doe. A truth ſo evident that our Oppoſites in this point of the Lordſday's inchoation, for the moſt part grant it, without any contradiction; having nought elſe to plead for themſelves but this, that Chriſts reſurrection in the morning did tranſlate the beginning of days, from evening to the morning. Therefore it is undoubtedly true, that all daves in ſcripture and divine reſolution, begin and end at Evening: So that this firſt Concluſion is uncontrolable.

For he ſecond, That the ſeventh day Sabbath, in Scripture account, did ever begin and end at Evening; and that the Jews Concluſion. 2did conſtantly ſolemnize it from Evening to evening: it is moſt apparent.

For firſt, All dayes in Scripture and Jewiſh computation Proof. 1commenced and concluded at Evening, as the former Concluſion manifeſts; therefore the ſeventh day Sabbath too.

Secondly, the Scripture peremptorily commands this Proof. 2beginning and cloſe of the Sabbath. Levit. 23. 32. From EVEN to EVEN, ye ſhal celebrate your Sabbath: which though it be ſpecially meant of the Sabbath of Attonement, yet it is true of the ſeventh day ſabbath too, it being the original pattern, by which the Sabbath of attonement was ſquared, and thus bounded out.

Thirdly, It is apparent by Nehem. 13. 19. And it came to paſſe, that when the gates of Jeruſalem began to be dark, before the Proof. 3ſabbath (that is, when the twilight began) I commanded that the Gates ſhould be ſhut, and charged that they ſhould not be open till after the Sabbath: and ſome of my ſervants ſet I at the gates, that there ſhould no burden be brought in on the ſabbath day. By which it is evident that the ſeventh day ſabbath began at Evening, not at morning, or midnight. For why ſhould Nebemiah command the gates of Jeruſalem to be ſhut juſt as it began to be dark, a little before the lSee Neh. 4. 21Evening ſtar began to appear (when the Evening & Sabbath actually begin) but to prevent Carriers and others who brought burdens into Jeruſalem, from prophaning the Sabbath, which would have begun before they could have paſſed to their Innes, and unladed their burdens, had they admitted them to have entred the gates ſo late; the Sabbath being to begin almoſt preſently after when the day light ceaſed, and the ſtarres began to appear: which had it not commenced till midnight or morning following, he would not have cloſed up the gates ſo early, ſince they might have unladed their Carriages a good ſpace before the Sabbath, though they had not entred Jeruſalem till the twilight ended. His timely ſhutting up of the gates therfore to prevent this breach of the Sabbath by unlading burdens, is a mSee Neh. 13. 21. which makes it maninifest. Proof 4.pregnant evidence, that it began at Even, ſoon after, or juſt when the gates were barred.

Fourthly, it is clear by Luke 23. 54, 55, 56. compared with Luke 24. 1, 2. Mark 16. 1, 2. c. 15. 42, 43. John 19. 31, 38. cap. 20. 1. &c. Matth. 27. 57. 58. By all which it appears, that our Saviours body was taken down from the Croſſe and laid in the Sepulchre upon our Friday at Evening a little before night, and that they took it down, and buried it then, that it might not remain on the Croſſe upon the Sabbath day: to which Saint Luke addes this as a Corollary; nLuke 23. 54. 55, 56.And that day was the Preparation, and the Sabbath drew on, and the women alſo which came with him from Galilee followed after, and beheld the Sepulehre, and how his body was laid: & they returned, and prepared Spices and ointments, and reſted the Sabbath day according to the Commandement. And when the Sabbath was paſt (writes oMark 16. 1, 2.St Mark) Mary Magdalene, and Mary the mother of James and Salome had bought ſweet ſpices, that they might come and anoint him: And very early in the morning, the firſt day of the week, they came unto the ſepulchre, at the riſing of the Sunne, as it began to down (ſaith pMat: …. 1.Saint Matthew) whiles it was yet dark, (writes qJohn 20. 1.Saint John) and they found the ſtone rolled away from the Sepulchre: By all which it appears, That the Sabbath begun and concluded at Evening.

For firſt, Saint Luke ſaith, the Sabbath drew on; when Chriſt was taken down from the Croſſe about the Evening, implying that it was then almoſt ready to begin.

Secondly, they took him down them, becauſe he ſhould not hang upon the Croſſe any part of the Sabbath.

Thirdly, the women ſhortly after their return from his buriall began their Sabbath dayes reſt.

Fourthly, The Sabbath was paſt, the firſt day begun, and our Saviour riſen, before the women came to his Sepulchre: yet they came thither at day-dawning; whiles it was dark: and their apparelling themſelves, their buying of ſpices, and coming from their houſes or lodgings to the Sepulchre (all after the Sabbath was fully ended) would take them up ſome hours time perchance, or more. It is apparent therefore by all theſe particulars, that the Sabbath even in the Evangeliſts account, both at and after our Saviours Paſſion and Reſurrection, commenced and ended at Evening: So that Saint rMat. 28. 1.Matthews; In the end of the Sabbath, as it began to dawn towards the firſt day of the week: (which ſome object to the contrary, as if the Sabbath then ended not till the morning) muſt be interpreted by Saint ſMark 16. 1.Marks; after the Sabbath was ended; and the other tLuke 24. 1. John 20. 1. Mark 16. 2. 9.Evangeliſts, On the firſt day of the week (that being the true ſence and ſcope of his words;) elſe Chriſt, in his account did riſe again upon the ſeventh-day Sabbath, not on the firſt day of the week: and ſo by conſequence, upon the ſecond, not the third day after his Paſſion; which is directly contrary to all the other Evangeliſts, and Scriptures, to the Article of our Creed, and to Chriſts own predictions of his riſing again the third day, recorded thrice by Saint Matthew himſelf, Mat. 12. 40. c. 16. 21. c. 27. 63, 64. which he would never contradict in the hiſtory of his reſurrection.

Fifthly it is certain by the conſtant practiſe of the Jewiſh Church, who both before and ſince Chriſts time (even Proof 5.to this preſent day) did ever begin and end their Sabbath at Evening. Witneſſe Joſephus that famous Jewiſh Hiſtorian, Contra Apionem l 1. c 833. Hierom comment. in Jonam, c. 2. Tom. 5. p. 137. Euſebius de Praeparat. Evangel l. 8. c. 2. Tom. 1. p. 141. S. Auguſtine de Tempore Serm. 251. Chryſoſtome, Homil. 4. in Geneſ. Tom. 1. Col. 26. B. Hom. 62. in Matth. Tom. 2. Col. 559. B. Anaſtatius Sinaita, Anagogicarum Contemplationum. He…am. l 2 & Queſtio, 152. 153. Eibl. Patrum. Tom. 6. pars, 1. p. 634. E. 794, 795. Hoſpinian de O…igine Feſtorum, fol. 31. 72. b. 68, 69. 161, 162. Marlorat in Matth. 28. v. 1. Joſeph Scaliger, de Emendatione temporis, l. 92. & 6. p 119. 532, 533. God win his Jewiſh Antiquities, … 3. c. c. 3. p. 131. Ainſworth, his Annotations on Geneſis 1. v. 5. Levit. 22 32. together with moſt ancient and modern Commentators upon Gen. 1. 5. 9. 13. Levit. 23. 32. Exod. 12. 18. Matth. 12. 40. c. 16. 21. c. 28. 1. Mark 16. 1, 2, 9. Luke 23 54, 55, 56. c. 24. 1. John 20. 1. Acts 10. 40. 1 Cor. 15. 5. with thoſe Authours quoted in my Hiſtriomaſtrix. p. 643, 644. and uS…e Chemniſius Examen Concil…i Tridentini, pars 4. De Feſtis p. 150 Wolphius Chronol l 2. c. 1. Dr. Bound of the Sabbath. Edit. 2. 1606. p. 103, 104. Dr. Boyes his Poſtils on the Decalogue, p. 51. Purchas Pilgrimage l. 2 c. 4 p. 121. Ameſius Medulla Theologicae, l. 3. c. 15. ſect. 36. Mr. Wemes, in his expoſition of the Lawes of Moſes l. 1. p. 226. to 207. when the day beginneth. Concluſion 3.others in the margent: who all ſubſcribe with one conſent, that the ſeventh day Sabbath, (and all other dayes elſe) in the Scripture and Jewiſh account, did ever begin and determine at Evening;

This ſecond Concluſion therefore, is paſt all queſtion.

For the third; That the ſame firſt day of the week, on which our Saviour roſe again, began at Evening in divine computation: it is moſt certain.

1. Becauſe all dayes in Scripture account did then begin, as the Premiſes evidence: Therefore this day too.Proof. 1.

Secondly, becauſe that ſeventh day Sabbath, on which our Saviour reſted in his grave, began and end…d at Evening: Proof. 2.as is clear by Matthew 28. 1. compared with Levit. 23 32. and other fore quoted Scriptures: by the joynt atteſtation of all divines and Expoſitors on theſe Scriptures: and by the ſecond Concluſion: Therefore it muſt neceſſarily begin at Evening, when this Sabbath ended: elſe the Evening may and night between the end of the Sabbath, and our S…viours reſurrection ſhould be part of no day at all (like that of Job, Job 3. 3, 6. being no parcell of the Sabbath, nor yet of that firſt day of the week on which Chriſt aroſe) which can-not be.

Thirdly, All the Evangeliſts with one conſent, record, Proof 3.that our Saviour roſe again upon the firſt day of the week, very early in the morning, whiles it was dark, before the women came to his ſepulchre, and after the Sabbath was paſt. Mark 16. 1, 2, 9. Matth. 28. 1, 2. Luke 23 56 c. 24. 1, 2. John 20. 1, 2. the chief reaſon alledged by all (eſpecia…ly by our oppoſites in this Controverſie) why Chriſtians ſolemnize this day as their Sabbath. If then he aroſe upon the firſt day, the day was certainly begun ſome ſpace before his reſurrection; elſe he muſt riſe with it, or before it, not upon it. Neither did or could this day-begin at Morning, day-dawning, or Sun-riſing in divine compute, becauſe our Savior was riſen, and the women were come to the grave before that time, as theſe Texts affirm; and yet then the xMark 16. 1, 2, 9.Sabbath was paſt, and this firſt day begun; which could not be if the day commenced not before the morning; (begining but at break of day, or Sun-riſing:) n…ither did it begin at midnight, becauſe the Scripture, Jews, and Eccleſiaſticall Writers know no ſuch naturall or divine incep…ion of the day; therefore queſtionleſſe it began at Evening; as the generality of Expoſitors on theſe Texts acknowledge, it being the true time of the dayes Inchoation in divine accompt.

Fourthly, Mat. 12. 4 c. 16. 21. c. 27. 63. Mark 8. 31. c. 14 Prnof 4.58. Luke 13. 32. Hoſea 6. 2. Acts 10. 40. 1 Cor. 15. 4. and all our Creeds aſſure us, that our Saviour roſe again the third day from his Paſſion: which he predicting to his Diſciples, uſeth this expreſſion, Matth 27. 63. and Mark 8. 31. After three dayes (that is, after the beginning of three dayes, or of the third day from my Paſſion, not after three dayes ended, for then he had riſen again upon the fourth day, not the third) I will riſe again: which Phraſe (being all one in ſenſe with, upon the third day I will riſe again, as appears by Matth. 16. 21.) implies that a good part of the third 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 onelyonly 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 ySee Ignatius, Martyr Epist. 5. ad Trallianos. Bibl. Patr. Tom. 1. p 79. b. Theophilus Antiochenus Comment. l. 2. in Evangelia. Ib. Tom. 2. p. 152. C. Hierome, Ambroſe, Chryſoſtome, Beda, Anſelmus, Theophilact, Chriſtianus Grammaticus, Paſchatius, Rabbertus; in their Commentaries, on theſe Texts, and on Mat. 28 1. Mark 16. 1, 2 9. Luke 24. 1. Calvin, Luther, Muſculus, Bullinger, Melancthon, Bucer, Marlorate, Junius, Zanchius, Beza, Lyra, Rabanus, Maurus, Hugo Cardinalis, Carthuſian, Toſtatu…, Ianſenius, Cornelius a lapide, and others on this Text, Gregory Nyſſen, Oratio 1. & 2. de Reſurrectione Chriſti, Caſsianus de Incarnat. Domini. l. 5 Bibl. Patr. Tom. 5. pars 2. p 8. f. 6. Hierome Comment. in Jonam, c. 2. Tom, 5. p. 137. b. Auguſtine, quaest. ſuper Evangelia, quaeſt. 6. 7. Anaſtatius Siniata. Quaeſtionum l. qu. 152, 153. Bibl. Patr. Tom. 6. pars 1. p. 794, 795. Together with Saint Cyprian de Symbole, Dr. lack ſon, Mr, Byfield, and all Expoſitors on the Creed, who joyntly accord in this truth.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 zMark 8. 31. Mat. 27. 63.after three dayes, (that is, after the beginning of three dayes, the latter part of the third day being included, and the forepart onelyonly 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 Concluſion 4.civill;) it is moſt clear for theſe enſuing reaſons.

Firſt, Becauſe it is that bound which God himſelf (the aDan. 2. 2. c. 21. c 7 9 13 Pſ. 74 16. Acts 1. 7.Lord of times, and Ancient of dayes) hath preſcribed them, Proof 1.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 Proof 2.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 of the day Proof 3.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, bExod. 20. …. to 12.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 cPſal. 104. 22, 23. Neh. 21. 4. cap. 13. 19.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, Proof 4.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 Proof 5.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; *See Mr. Fox, Dr. Fuller and others on Rev. 1. 10. M. Sprint Mr. Bownd, Mr. Widly, Mr. Bernard, Dr. Twiſſe, Mr. Cawdry and others of the Sabbath.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 onelyonly 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 Concluſion 5.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 Proof 1.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 Proof 2.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 Proof 3.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 Proof 4.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 Proof 5.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 Proof 6.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. 29. Luke 24. 1. John 20. 1. 19. the very name that was given it at the Creation, Gen. 1. 5. which was ſtill retained after our Saviours Reſurrection and Aſcenſion: Acts 20. 7. 1 Cor. 16. 2. having no other title at all impoſed on it but this in Scripture. (that of Revel. 1. 10. to wit, the title of Lords-day, being applyed by ſome to the ſeventh day Sabbath; by others, …o dPſal 12. …. 14.Eaſter day onelyonly: yet by *See Mr. Fo…, Dr. Fulk and others on Apoc. 1. 10 D. Bownd and others of the Sabbath.moſt to the Lords-day) for ought that certainly appears. Which name implies, that it continued the ſame after Chriſts Reſurrection, as before; the Firſt day of the Week, for number, order; beginning the week as afore; and ſo by conſequence commencing at Evening as before; it being the ſame in name, in order, in nature (though not in uſe and obſervation amongſt Chriſtians) as it was at the Creation: Therefore the ſame in its inception too, and ſo not altered from Evening to morning.

Seventhly that very firſt day on which Chriſt aroſe in Scripture and divine account began and ended at Evening Proof 7.(not at morning or midnight) as I have undeniably proved at large in the third Concluſion: Chriſts Reſurrection therefore, did no wayes alter or tranſlate the beginning of it from morning to Evening, as ſome f…lſely affirm, but never prove: And if it made no ſuch mu…ation of the beginning and end of that ſame Firſt day on which he aroſe; much leſſe then of any other that ſucceeded it, or of the other week dayes on which he did not riſe again. Chriſts Reſurrection did not actually tranſlate the beginning of that firſt day on which he aroſegain from Evening to Morning: For had that day begun at Morning, juſt at or from the time which he aroſe (… ſome pretend) then he had not riſen again upon the third, but on the ſecond day from his Paſſion; which directly oppugnes the eActs 10. 40. 1 Cor. 13. 4.Scripture, and the Article of our Creed, that he roſe again the third day from the dead, not the ſecond. To make this reaſon evident. The Morning of this firſt day began not till day breaking, or day-light: and if this firſt day began then too, Chriſt certainly did not, could not riſe upon it, but before it, and ſo on the ſecond day: For the women came to the Sepulchre when it was yet dark (before day-light appeared, or the fSaint Luke ſaith it was in the very profundity or beginning of the morning, Luke 24▪ 1.day began in this accompt) and yet Chriſt was then riſen: John 20. 1, 2. therefore before the day began in this computation. And if they will begin it from the time that Chriſt aroſe, ſince Chriſts reſurrection was the cauſe (as they ſayd) of this its new inception, or the Terminus à q…o, from whence it began; they ſtill ſti…k faſt in the ſame mir…. For if Chriſts Reſurrection changed the commencement of this day, he muſt be actually riſen ere this change could be made, ſince the cauſe muſt neceſſarily precede the effect; which muſt begin from and after it, not before, or with it; and if the moment of Chriſts Reſurrection was the Terminus whence this day began (as they affirm;) his Reſurrection muſt needs precede the day, that point of time, from whence the day begins being excluſive, as precedent to it, not incluſive, as any part or parcell of it: and ſo Chriſt muſt neceſſarily riſe, before this firſt day (to wit, upon the Sabbath or ſecond day) not upon or gMat. 27 63. Mark …. 31.after it began; and ſo, not upon the third, or firſt day of the week, as the Scripture affirms: and by conſequence not upon that Lords-day which they ſolemnize, from morning to morning, in memory of his Reſurrection on it; which by their own reaſoning …nd computation was before it, not upon it. All whi…h conſidered, I may undoubtedly conclude, that Chriſts Reſurrection did no way…s alter the beginning or end of dayes, (no not of that firſt day on which he aroſe) from morning to Evening: So that this laſt Concluſion is infa…lib….

Theſe five Concluſions being thus premiſed, and I hope undeniably proved; I ſhall now deduce five unanſwerable Arguments from them to prove, that the Lords-day, doth and ought of right to begin and end at Evening; not at Arguments to prove that the Lords day begins at Evening.morning or midnight.

1. If all dayes in Scripture and divine account do alwayes begin and end at Evening (not at morning or midnight) then the Lords-day (being the firſt day of the Argument 1.week, and included in the univerſality of dayes) muſt do ſo too: But all dayes in Scripture and divine computation, do alwayes begin and end at Evening, (not morning or midnight) as the firſt Concluſion mani…eſts. Therefore the Lords-day doth ſo too.

2. If the ſeventh day Sabbath in Scripture account did Argument 2.alway commence and determine at Evening, and the Jews did ever ſolemniſe it from Evening to Evening; then the Lords-day (which ſucceeds it, and begins when the Sabbath ends) muſt then begin and conclude; ſeeing all the week-dayes are of the ſelf-ſame length, and muſt have the ſame inception and Concluſion: & ſince this Sabbath was thus ſolemnized long after our Saviours Reſurrection by the Apoſtles, Jews, and Chriſtians too. Matth. 24. . 20. Acts 13, 14, 27. 42. c. 14. 1. c. 15. 20, 21 c. 17. 1, 2, 10. c. 18. 4. But the ſeventh day Sabbath in Scripture calculation did alwayes commence and determine at Evening, and the hSee Mr. George Widly his Doctrine of the Sabbath. and others forecited.Jews did ever ſolemnize it from Evening to Evening; as the ſecond Concluſion teſtifies: Therefore the Lords day muſt then begin and conclude.

3. If that very firſt day of the week whereon our Saviour roſe again, began and ended at Evening in divine accompt, even as it was his Reſurrection day: then the Lords day (kept in memory of his Reſurrection on that Argument 3.day) being the ſelf ſame day of the week, and having the ſelf ſame limits as that day had; muſt then begin and end likewiſe. But that very firſt day of the week, whereon our Saviour roſe again began and ended at Evening in divine compute, even as it was his Reſurrection day: Therefore the Lords day in reſpect of its weekly obſervation and ſolemnization in memory of our Savlours Reſurrection on it, muſt commence …nd detemine at Evening too. The ſ…quel is u…deniable; the minor is fully proved in the third Concluſion; ſo the Argument is unanſwerable.

4. This beginning and determination of dayes at Evening Argument 4.be naturall and immutable, therefore the Lords day muſt have, can have, no other inception or concluſion, but at Evening.

5. I Chriſts Reſurrection in the morning did no ways alter the beginning or end of dayes, nor yet tranſlate the Argument 5.beginning of that day whereon he aroſe, from Evening to morning; then we ought to make no ſuch alteration; (for that were to be wiſer than Chriſt, yea to uſurp Gods ſpeciall Prerogative, to alter times, Dan. 2. 20, 21. c. 7. 25.) & ſo muſt keep the Lords-day from Evening to Evening, not from morning to morning, or from midnight to midnight. But Chriſts Reſurrection in the morning, did no wayes alter the beginning and end of dayes; nor yet tranſlate the beginning of that day whereon he aroſe from Evening to Morning; Therefore the Lords-day ought to be kept from Evening to E…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 Reaſon 1: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 mid…eſt of their reſt and ſl…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 *Eccles 3. 1. &c. Pſal. 104. 23, 24.apteſt ſeaſon) hath ordered that it ſhould then commence, (…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: Reaſon 2.for God began his ſeven dayes reſt, iFor his work that he finiſhed on the ſeventh day, was onelyonly his Creation, …leſſing and Sanctification of that day alone: as Paſcatius Ra… bertus in Mat. 28. 1. Rabanus, Maurus and others teach. Reaſon 3.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 b…gin our Sabbath dayes reſt, when as we finiſh our ſix dayes wo…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 th…ir common practiſe, for men naturally and cuſtomarily (and that by Gods own appointment, and the Scriptures approbation) end their weekday labours at Evening and b…gin th…ir reſt at kSee 6 H. S. c. 3 7. H. 8 c …. 3 Eliz c 4 Raſtabl. Labovers, 35. 3…. which appoint Labourers to … begin their work at morning, and …d it a… Evening.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, Z…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. 2…. 11. Numb 29. 19. Levit. 19. 13. N…b 4. 21 Judg. 19. 4. 11. Eccle… 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 inſti…ct, and Gods command they uſually begin their work in the morning, not th…ir reſt, as is evid…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. … 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, no… man for it. Mark. 2 27. and men naturally and uſtomarily in all ages, all …l…ces, by Gods own ordination, determining their weekly labours, and beginning their reſt at Evening; it is moſt fit, mo… 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 ce…ſe their ſecular labours, and devote themſelves to r…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 ſl…ighted; For all things being made lMark 2 27. Gen. 1 28, 29: 1 Cor. 3 21. 22 Heb. 2 7, 8. Pſal. 8. 4, 5.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, See Eccles. 3. 1. …0 12. 1 Co…. Cor. 14. 33. 40.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 Reaſon 4.which is eaſieſt for Chriſtians to obſerve, and doth beſt of all begin the ſanctification of them, is queſtionleſſe, the beſt, the tru…ſt: But this beginning them at Evening is ſuch:

1. Becauſe men then naturally end their worldly imployments, and begin their reſt, …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 nExod. 20 8. to 12. Iſa. 58. 13 Deul. 5. 12. to 16.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 oExod. 20. 8. to 12. 6. 31. 13, 14, 15. 6. 35. …. Levit. 23. 2, 3, 4. Deut. 5. 12 Iſa. 58. 13. Neh. 9. 14.bolyneſſe, 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 *Acts 12. 6. Hoſea 7. 6.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, with holy duties, what an inconvenience & burthen would it be? Again if it ſhould begin and determine at morning, ſo ſoon as day-light begins; how many Chriſtians are then up through the whole year on Lords-day mornings, and the mornings following, to commence and conclude it with holy duties? yea what a vexation, and trouble would it be (eſpecially to aged and ſickly perſons) to riſe every Lords day, and Monday at day-dawning, or ſome ſpace before, to begin and cloſe it with meditations, prayers, praiſes, devotions? Certainly if the Lords-day ſhould commence and end either at morning or midnight, and Chriſtians were tied in *As moſt affirm they are, who differ from me in this controverſie.point of conſcience, to begin and conclude it with holy exerciſes, moſt men would grow weary of obſerving it, and caſt off the ſanctification of it as an intollerable burthen. But now if we begin and end it at Evening (when every man is up, and ends his labours, and goes unto his private devotions and familiar duties of his *Pſal. 55. 17 & 141. 2.own accord, and then enjoy this reſt as on other Evenings) how eaſily and conveniently without any toyl or inconvenience may all ſorts of men begin and conclude it in an holy manner, without any diſturbance of their na…ural ſleep, or endangering their health? and how ſweetly, how comfortably may they embrace the inception, and take their farewel of the concluſion of it? with what delight, pleaſure, eaſe & conuenience, may they ſanctifie it: This beginning and ending therefore of the Sabbath and Lords-day, being the eaſieſt of all others, the beſt for all Chriſtians to take hold of without any pain or inconvenience; the beſt for the true, & pious commencement and concluſion of theſe dayes with holineſſe and devotion, is undoubtedly that which Godhimſelf hath inſtituted, and all Chriſtians muſt retain; this being one main cauſe why God commanded the Jews to ſanctifie their Sabbath, and keep their Feſtivalls from Evening to Evening; Lev. 23. 32. Exod. 12. 18. becauſe the Evening in all the foreuamed reſpects, was moſt convenient and proper, to begin and end all ſacred dayes.

5. The Lords-day (as all of the contrary opinion acknowledge) is ſubſtituted in the place of the ſeventh day Reaſon 5.Sabbath, in memoriall of our Sauiours reſurrection upon it: But that Sabbath (as the premiſes evidence) began and concluded at Evening: therefore the Lords-day ſhould do ſo too, it being but the ancient weekly Sabbath tranſl…ted to another day; and there being no preceptnor preſident in Scripture, to begin the Sabbath or Lords-day at morning or midnight; but both Precepts and examples to commence and end it at Evening, as the foregoing Concluſions prove. The rather becauſe It is confeſſed by all my Oppoſites in opinion; That the Lords-day ſucceedeth the ſeventh day Sabbath, & is to be weekly, wholly & intirely conſecrated to Gods publick and private worſhip; and that by the very Equity and Morality of the fourth Commandement. Which is the received opinion not onelyonly of moſt of our own Writers, who have written of the Sabbath or Lords-day, and commented on the fourth Commandement by learned Henry Bullinger, Decad. 2. c. 4. Joannes Pappus enar. in Iſaiam c. 58. and very many of the Learnedeſt Proteſtant Writers in forreign parts, quoted by learned Wallaeus in his Diſputatio de Sabbato, to which I refer the Reader for fuller ſatisfaction; But likewiſe of the learnedeſt popiſh Schoolmen, Commentators, and writers of all ſorts; as namely of Peter Lombard lib. 3. ſententiarum: Diſtinctio 37. Richardus de media Villa, Joannes Scotus, Henricus de Veru-Maria, Chriſtopherus, Silveſtranus, Gulielmus Eſtius and others in lib. 3. Sententiarum. Diſtinct. 37. Dionyſius Carthuſianus, in lib 3. ſententiarum. Diſtinct. 37. & in Fxod Enarratio c. 20. where he thus writes. Memento ut diem Sabbati ſanctifices, id eſt, in ſanctis operibus diem illum expendas, & divino cultui arplicas eum: Per quod & nunc DIEI DOMINICI JƲBETƲR CELLEBRITAS. Bonaventura in lib. 3. ſentent. Diſtinct. 37. Sermones de decem Praeceptis. Sermon. 4. operum, Tom. 7. p. 8. & ſpeculum Animae c. 2. ibid. p. 35. where he determines thus. Per hoc autem in Lege NOSTRA DOMINICA intelligitur Obſervatio ſiquidem DIEI DOMINICI E…T DE JƲRE DIVINO, ſcilicet PRAECEPTUM DIVINƲM, ut habetur in Exodo: Memento ut Diem Sabbati ſanctifices, &c. ſancti Raymundi Lumina. lib. 1. Tit. de Feriis ac Feſtis, p. 110. 111. acutè Thomas Aquinas in lib. 3. ſentent. Diſtinct. 37. Artic. 5. & 2. Quaeſt. 122. Artic. 4. with all his fo…lowers on theſe places. Hugo Cardinalis Comment in Exod. …0. Toſtatus Abulenſis in Exod. 20. qu. 11, 12, 13. (an exc…llent pregnant Diſcourſe to this purpoſe) and in 1. Regum Tom. 1. p. 128. Joannes Gerſon Compendium Theologiae in 3. Praeceptum Operum Tom 2. p. 56. Aſtenſis ſumma lib. 1. Tit. 22. De obſervantia Sabbati, Ang…lus de Clavatio, ſumma Angelica. Tit. Praeceptum ſect. 2, 3, 7. Bernardinus ſenenſis. Sermo. 10. de Obſervantia Sabbati, (an excellent, full, pious Diſcourſe) Paulus de ſancta Ma…ia, ſc…utiniun: Scripturarum, pars 1. Diſtinct. 8. c. 14. Antonius Cadubi…nſis Quaſtionarii lib 1 qu 5. Jacobus de Valentia adverſus Judaeos. qu. 2. Soto, de juſtitia & jure, lib. 2. qu. 3. Art. 5 qu. 4 Domincus Bannes 2a ſecundae qu. 44. Artic. 1. Didacus ſtella Comment in Luc. c. 14. Couarruinas, Reſolutionum lib. 4. c 19. Concluſ. 4. & 5. Joannis Nyder, as alſo Michael Marſpurgienſis in 3. Praeceptum. Enchiridion Chriſtianae inſtitutionis, ſet forth by the whole Council of Colen, An. 1536 in 3. Praeceptum. f. 270. to 276. Hector Pintus: Comment. in Iſaiam cap. 56. & in Ezech. cap. 20. Ambroſius. Catherinus Enar. in Geneſis c. 2. p. 122, 123. Petrus Binsfeldius Enchiridion Theologiae Paſtoralis pars 3. c. 10. p. 320. Cardinal Bellarmin, de cultu ſanctorum, lib. 3. c. 11. Azorius the Jeſuit. Inſtit. Moralium pars 2. lib. 1. c. 2. Lorinus Comment. in Deut. c. 5 p. 222, 223, 224. Petrus Vincentius de Marzilla, Annotatio in Exod. c. 20. Annot. 3. p. 249. Corne…ius à Lapide Comment. in Deut. 5. p. 975. Leonardus Marius Comment. in Exod. c. 20. Num. 47. p. 504. Vincentius Filiucius. Moralium Quaeſtionum. Tom. 2 in 3. Praecepium Deoalogi c. 1. ſect. 7. to 11 p. 250. &c. 2. p. 251. Ludovicus Yſtella Comment. in Exod. 20. p. 124. To whom I ſhall annex our own irreſragable Engliſh Doctors, Alexander Alenſis, ſumma Theologie pars 3. qu. 32. Memb. 2. Nicholaus de Lyra, a converted Engliſh Jew, Comment. in Exod. 20. John Peelham Archbiſhop of Canterbury, and William Lyndwood Conſtit. Provincialium. lib. 1. de officio Archiepresbyteri, f. 40. 41. Thomas Waldenſis; Doctrinale Fidei Tom. 3. Tit. 16. c. 140. De celebrando feſtivè, DIEM DOMINICUM ſine mundanis operibus. The Flower of the Commandements of God on the third Commandement. Dives & Paurer on the third Commandement, c. 11. f. 120. printed in times of Popery: all of them reſolving, the fourth Commandement to be Morall ſtill in force, obliging all Chriſtians under the Goſpel to the weekly obſervation and ſanctification of the intire Lords-day, That TOTƲS ILLE DIES TƲTALITER DIVINO CƲLTƲI APPLICANDƲS EST; & NIHIL ALIUD AGENDUM NISI DEO VACANDUM: and that becauſe DIES INTEGER, & SABBATUM TOTUM cultui divino SACRATUR: not two or three hours of it onelyonly devoted to the publick exerciſe of Gods worſhip in the Church as ſome new *Biſh. White. Dr. Heylin Mr. Ironſide, in their Treatiſes and Hiſtory of the Sabbath, Dr. Joh. Pocklingtons Sunday no Sabbath, p. 6, 7. printed ſincei this was firſt penned, ſee Canterburies Doom, p. 222, 223, &c.Doctors aſſent; who allot the reſt to Sports, Paſtimes, and wordly labours or affairs; being more lic…ntious and prophane than Papiſts in this point, who are generally as ſtrict as the greateſt Puritane writers in their Doctrines, for their intire ſanctification of the Lords day; and againſt the uſe of all ordinary labours, ſports, paſtimes, dancing, enterludes, and carnall pleaſures on it or any part thereof, even from Evening to Evening, when they begin and end it. Now if the Lords-day it ſelf, be thus to be ſanctified and ſolemnized by Chriſtiaans, even by the equity and Morality of the fourth Commaudement it ſelf, literally commencing onelyonly the ſanctification of the ſeuenth day Sabbath, which began and ended alwayes at Evening. Then it muſt by the very equity and morality of the ſourth Commandement, be ſanctified and ſolemnized by Chriſtians from Evening to Evening, as the ſeventh dae Sabbath was, both by Jews and Chriſtians, heretofore by vertue of this Precept, which Reaſon our Oppoſites can no wayes evade.

6. Our oppoſites themſelves, apply all Texts and precepts in the Old Teſtament, for the ſanctification of the Reaſon 6.ſeuenth day Sabbath unto the Lords-day Sabbath, as being all one with it in ſubſtance. Why then ſhould they or any other, reject that Text of Levit. 23. 32. From Even to Even ye ſhall celebrate your Sabbath. refuſe the uſuall Scripture computation of the beginning and ending all dayes, all Feſtivalls at Evening; and affix a new incep…ion or …nd to the Lord-day (and all other dayes too) at Morning or midnight, which the ſacred Writ doth no wayes warrant: As therefore they apply moſt other things concerning the ſeventh day Sabbath to the Lords day, ſo muſt they now the time and Texts for its beginning too, unleſſe they can give good Scripture reaſons for it, which no man can do.

7. The beginning of the Lords-day and Sabbath at Evening, as ſoon as the Sun ſets, or the Evening-ſtar begins Reaſon 7.to ſhine, as it is moſt certain, (whereas the beginning of it from the hour or moment of Chriſts Reſurrection, which is not certainly known nor expreſſed by the Evangeliſts, is arbitrary and uncertain, and ſo not to be embraced:) ſo is it m…ſt conſonant to that reſt or Sabbath in heaven, of which theſe Sabbaths are a reall type. Heb. 4. to 11. For our heavenly Sabbath ever begins in the very Evening, and Sunſet of our dayes, when death puts a period to them, Rev 14. 13. Job 3. 17, 18. or at leaſt at the Evening and period of this world, when dayes ſhal be no longer, Rev. 10. 6, 7. Therefore by the analogy of the type to the ſubſtance, thoſe Sabbaths ſhould begin at Evening too, when the day-light ends: the rather, becauſe the Evening uſually puts an end to our Labours, and begins our ordinary reſt, as death (the Evening of our dayes) concludes our earthly toyls and travels, and commenceth our heavenly reſt, Rev. 14. 13.

8. This beginning of the Sabbath and Lords day at Evening, doth beſt prepare men for the ſanctification Reaſon 8.and duties of it, and moſt of all prevent the profanation of it.

For firſt it makes men to put a timely period to their weekly labours on Saturday Evening, and then to begin the ſanctification of it with private meditations, prayer, ſinging of Pſalms, reading the Scriptures, catcchifing of their children, and families, examination of their own hearts and wayes, and ſuch like holy duties: where as the Doctrines of its beginning at midnight or morning light (as wofull evperience witneſſeth) makes many ſpend a great part of the Satturday Evening and night, (when the Sabbath and Lords-day begin in true calculation) eſpecially in Cities and market Towns, in buying, ſelling, drinking, gaming, who…ing, and ſuch like worldly or carnall imployments; which this Doctrine of its commencement at Evening would eaſily redreſſe.

2. It cauſeth men to go to bed, and take their reſt In due ſeaſon, to riſe the more early in the morning, to come to the publick duties of Gods Worſhip, with greater chearfulneſſe, and better Preparation, and ſo to receive more profit by them: to reſort more timely to the Church, to diſpatch their own private devotions, before they go to the publick Aſſemblies, and to be every way more holy and active: wheras the other Midnight or morning inception of it, makes Trades men & others to ſet up Saturday nights (as we erroneouſly both call and repute them, very late about ſecular, or vi…ious, ſinfull imployments (there being more ſinnes for the moſt part, and diſordrs committed that Evening and night, then on any, or all the other ſix: to lie long in bed the Lords day morning; to come very late to Church, or not at all; to repair to publick duties without any, (or at leaſt with ſmall) preparation, bringing along with them heads, and hearts full of worldly cares, of ſinfull thoughts, of unlamented iniquities, and as full of deadneſſe, and drowfineſſe; which makes them either to ſleep out prayers and Sermons too, or not to obſerve and mind them, as they ought: all which the Evening, beginning thereof would readily & beſt prevent. Wherfore I may ſafely conclude, that the Sabbath and Lords-day ought of right to b…gin at Evening ſince God (being *Rom. 16. 27.only wiſe) would certainly inſtitute ſuch an inchoation of them, as might beſt prepare and enable men to their Sanctification, and moſt anticipate their prophanation; the cauſe why he preſcribed the celebration of the Sabbath from Even to Even, Levit. 23. 32. if I righly conjecture.

9. It is confeſſed by all, that in the Scripture and Iſraelites account, all dayes began at Evening, as I have proved Reaſon 9.at large before: It is likewiſe moſt certain that Chriſt and his Apoſtles being Iſraelites, did ever conſtantly obſerve the Scripture, and their own nationall computation of the beginning and end of dayes, it being that which Chriſt himſelf, and all the Evangeliſts follow, as I have evidenced at large, in the third and fifth Concluſions; neither is it any way probable that Chriſt and his Apoſtles, (or the Primitive-Church and Chriſtians, who were in all things guided by them) did or would alter this their Nationall and divine beginning, or concluding of dayes, there being no ground or reaſon for it, for ought that yet appeares. If therefore the Lords-day were inſtituted and conſecrated for a Sabbath, by Chriſt himſelf, as many or by his Apoſtles, as moſt; or by the Primitive Church Chriſtians onelyonly, ſoon after the Apoſtles time, as others affirm; (one of which three opinions is and muſt be granted by them for undoubted truth) then it is moſt certain, that it muſt and did (at its very firſt inſtitution and obſervation) begin and end at Evening (not at morning or Midnight or b…cauſe Chriſt himſelf, his Apoſtles, and the Primitive Church did ever conſtantly obſerve this computation; Therfore they would not, did not inſtitute any other beginning of it, but this alone: which reaſon (in my poore weak apprehenſion) is ſo ſolid, that it admits of no evaſion or reply. Laſtly, That beginning and end of the Lords-day, which Reaſon 10.the Church & people of God in all ages, from the firſt inſtitution of the Lords-day to this preſent age, have conſtantly obſerved, and the Church and learned in thoſe ages pofitively in expreſſe terms reſolved, to be moſt true and genuine, is *Quicquid enim omnes vel plures, uno eodemque ſenſu, man feſtè, f…quenter, pe…ſ…veranter, v…lu… quodam ſibi conſentiente magiſtrorum Conc…lio accipiondo, tenendo, tradend, fi… maverint id pro indubitato rato, ritoque habeatur Vincentius Lirinenſis. contra Haereſes c. 39. q In his Chronol. l. 2. c. 1.queſtionleſs the proper infallible inception & concluſion thereof (This no man I preſume, either will or can deny.) But this beginning and ending of the Lords-day at Evening, which I here pl…ad for, is that which the Church and people of God in all ages, from the firſt in ſtitution of the Lords-day to this preſent age have conſtantly obſerved, and the Church and learned in thoſe age, have poſitively in expreſſe termes reſolved to be moſt true and genuine: none …ver oppngning i… till q Wolphius, about ſome ſixty years ſince, the firſt I find or hear of, that broached … is new opinion of its beginning at morning, becauſe our Saviour did then riſe again; whoſe authority and ſophiſticall reaſon (a meere Non ſequitur, as I ſhall prove anon) hath ſ…duced and drawn over many unto his opinion, both in their judgements and practiſe too) Therefore it is queſtionleſſe the proper infallible inception and Concluſion thereof. The Minor which is onelyonly liable to exception (and may ſeem a Paradox to ſome, who over-raſhly ſtile this Poſition of the Lords-dayes beginning at Evening, an upſtart novelty never heard of in the Church of God till this preſent age, in truth becauſe th…mſelves are ignorant in Antiquities, and verſed onelyonly in late modern writers, who fome…t the contrary Error, which I da…e affirm, to be the late ſigment of ſome modern Auth…u…s, not once ſo much as heard of in any former ages, which I here challenge them to diſprove:) I ſhall make good by unanſwerable Reaſons and Authorities, (as I conceit them) even from the very Apoſtles time to this preſent Century; and that in a Chronologicall method, beginning with the Primitive times, and ſo deſcending in order to this preſent age.

It is a Querie, not yet reſolved amongſt Divines, when and by whom the obſervation of the Lords-day for a Sabbath, was inſtituted? Some hold it was inſtituted by Chriſt himſelf between his Reſurrection and Aſcenſion: Others that it was inſtituted by the Apoſtles after Chriſte the Aſcention, but at what certain time they do not accord. A third ſort affirm, that it was ordained onelyonly by the Primitive Church, and Chriſtians a little after the Apoſtles times, or as the *Anno 1557. a pud Bochellum Decret. Eccleſ. Gal. l. 4. Tit. 10. c. 1. p. 596.Council of Paris and others affirm, by the Council of Laodicea, about 360 yeares after Chriſt, but not by Chriſt or his Apoſtles. For my own part, as I ſhall not peremptorily reſolve in this place, which of theſe opinions is the trueſt, it being not the ſcope of this preſent diſcourſe: …eferring you to Mr. Sprint, Dr. Bownd, Mr. Widly, Mr. Dod, Mr. Cleaver, Mr. Bernard, Dr. Twiſſe, Biſhop Andrews, the Practiſe of Piety, Mr. Elten and others, who have written of this ſubject, & on the fourth Commandement, for ſatisfaction herein, which requires a particular Tract. So I ſhall on the other ſide poſitively affirm, that let the Lords-day be inſtituted either by Chriſt himſelf, or the Apoſtles, or the Primitive Church and Chriſtians ſucceeding next after the Apoſtles, about the end of the firſt Century after Chriſt, (at which ti…e it is clear by the teſtimonies of Ignatius, Clemens Alexandrinus, Juſtin Martyr, Tertullian, Irenaeus, Plinie, and others, that the Lords day was uſally ſolemnized by Chriſtians) yet the fi…ſt Inſtitutors of it, and the Primitive Chriſtians who firſt obſerved it, did ever begin and end it at Evening, which I ſhall make good by theſe reaſons, (there being no direct convincing authority …ant, either when the Lords-day was firſt inſtituted, or …t what time it was firſt appointed to begin.)

1. If Chriſt or the Apoſtles conſtituted it for a Sabbath, it is more then probable, if not certain, that they Reaſons.ordained it to begin and end at Evening.

1. Becauſe they being all Jews, and ever exactly following the Scripture, and their own Nationall account, of commencing the day at Evening, as I hauehave formerly euidenced; we cannot conceive that they ſhould inſtitute any new beginning of the Lorde-day, at Midnight or Moruing, contrary to the Scripture, and their received Count…ey account, but that they ſtill obſerved this uſuall and divine computation, even in the Inſtitution, and Solemnization of this day.

2. Becauſe this beginning of this day being immutable, and in *Dam. 2. 21.God the Fathers power onelyonly to alter, not in theirs; it had been a preſumption in them to change it, without a ſpeciall Commiſſion from him; the times being ſtill in his power, even at Chriſts Aſcenſion, not in Chriſts or his Apoſtles, Acts 1. 7. But we never read of any ſuch Commiſſion granted them to alter this day from Evening to morning, therefore it is preſumption, yea folly to believe or aſſirm it.

3. Becauſe the Lords-day (as all ſides accord) was inſtituted in memory of Chriſts reſurrection on the firſt day of the week. Now the firſt day (as I have manifeſted) began and ended at Evening in divine Evangelicall account, even as our Saviours Reſurrection day; neither did his Reſurrection on it alter its beginning from Evening to morning: Therefore the Lords-day being but the firſt day of the week, and having the ſame beginning and ſetting as Chriſts very reſurrection day had, muſt begin, and end at Even, at its Primitive Inſtitution and obſervation: neither did or could the Inſtitution of th… firſt day of the week for a Sabbath, in memory of Chriſts Reſurrection, change the beginning of the day, ſince Chriſts reſurrection it ſelf in the morning, (the ſuppoſed cauſe of this alteration) did it not.

4. Becauſe Chriſt, or his Apoſtles▪ would never conſecrate a day in memory of the Reſurrection on it, within the compaſſe of which day Chriſt did not riſe again: for that were a great abſurdi…y: But had they conſecrated a Lords-day to begin at Morning from day-breaking, or from the very time that Chriſt ar…ſe (which is uncertain, unknown, and ſo this Lordsdayes beginning too) they had inſtituted ſuch a Lords-day within the compaſſe of which Chriſt did not riſe, he being riſen before day-break, whiles it was dark Matth. 28. 2. John 20. 1. and his Reſurrection being but the point, from which the day begins, and ſo not within it, on it, but before it. Therefore they inſtituted it to begin at Evening, not at morning.