The True Time of the Lords Day Sabbath, Text (2 of 3)

The True Time of the Lords Day Sabbath · Text (2 of 3)

p. 335. It is certain, that Chriſt himſelf, his Apoſtles, and the Primitive Chriſtians, for ſome good ſpace of time did conſtantly obſerve the ſeventh day Sabbath, after p. 34Chriſts Paſſion, and Reſurrection; the Evangeliſts, and Saint Luke in the Acts, ever ſtiling it, the Sabbath-day, (which name it yet retains in **Dies Sabbati being the Latin name for Saturday.Latine) and making mention of its conſcionable ſolemnization by the Apoſtles, and other Chriſtians. Mark 16. 1. Luke 23. 56. See Mark 15. 42. and Luke 23. 54. Matth. 24. 20. Acts 1 12. c. 13, 14, 27. 42. 44. c. 14. 1. c. 15. 20, 21. c. 17. 1, 2, 10. and c. 18. 4. it being ſtill ſolemnized by many Chriſtians, after the Apoſtles times, even till the Council of Laodicea, about the year of our Lord 360. as Eccleſiaſticall writers, and the 29^th Canon of this Council teſtifie, which runs thus, ſſSurius Concil. Tom. 1. p. 436.Quod non oportet Chriſtianos Judaizare, & otiare in Sabbato, ſed operari in eodem die. (which many did refuſe at that time to do:) Praeferentes autem in veneratione Dominicum diem (there being then a great Controverſie among Chriſtians, which of theſe two dayes, the ſeventh day Sabbath, or the Lords-day ſhould have precedency, ttAthanaſius de interp. Pſalmi & 302. A. & Homilia De ſemente p. 365. Ignatius Epist. 6. Bibl. Patr. Tom. 1. p 81. & Epiſt. 8. p. 84. E. Clemens Romanus, Conſtit. Apoſt. l. 2. c. 63. l. 7. c. 36. l. 8. c. 39 Surius Concil Tom. 1. p. 68. 105, 110. a. Primaſius Comment in Retor. 83. Sozomenus Hiſtor. Eccleſiaſt. l. 7. c. 19, Tom. Bibl. Pat. 5. pars 2. p. 435. F. 6. Socrates Scholaſticus Eccleſiaſt. hist. lib 5. c. 21. p. 35. 3. Nice phorus calliſt. Eccleſ. Hiſt. lib. 12. c. 34 p. 357. Centur. Magdeburg. Centur. 1. pars 2. cap. 6 col 493. l. 50. 503. De Feſtis, Centur. 4. c 6. col. 410 c. 15. col. 1466. Centur. 5. c. 6. col. 648. Centur. 8. c. 6. Col. 342. l. 40. Beda in Lucae Evangelium. l. 2. cap 4. Tom. 5. Col. 263. Apoſt. Canon. Can. 65. Surius Concil. Tom. 1. p. 30 Chryſoſt. Hom. 11. in Gen. 2. Tom. 1. Col. 58 B. C. Synodus Pariſienſis, Anno 1557. apud Bochellum. Decret. Eccleſ. Gal. p. 598. Concilium Laodicenſe. Diem Sabbathi in diem Dominicum mutavit, ne Judaiſmum imicare videremur, writes this Councel of Paris.Gen 2both of them being then obſerved by ſome) ſi vacare voluerint, ut Chriſtiani hoc faciant; Quod ſi reperti fuerint Judaizare Anathema ſint à Chriſto. Since thererefore the ſeventh day Sabbath was thus ſolemnized by Chriſt, the Apoſtles, and Primitive Chriſtians, after the reſurrection till this Laodicean Council did in a manner quite aboliſh the obſervation of it: it neceſſarily follows, that they began their Lords-day celebration at Evening. For the ſeventh day Sabbath, (as I have proved in the ſecond Concluſion) did ever begin and end at Evening, and is ſo ſolemnized and begun by the Jews at this day: Wherefore they concluding this day at Evening, they muſt neceſſarily begin the Lords day then, becauſe the firſt day of the week which they celebrated as the Lords-day, did then commence? the Evening following the ſeventh day Sabbath, being apart of it in their account, and one day ever neceſſarily beginning when the other ends. To theſe ſive Reaſons I might adde thoſe others formerly alledg…d to p. 35prove that the Lords-day ought to begin at Evening. All which being laid together, are an infallible proof; that admit the Lords-day inſtituted by Chriſt and his Apoſtles, yet it was ordained by them from the very firſt, to begin and end at Evening, and ſo to be ſolemnized, and that themſelves did thus begin it. If it were onelyonly inſtituted by the primitive Chriſtians **See Breutius in Levit. 23. 2. and 25 8.Lev 23:2Lev 25:8ſucceeding them, no queſtion but they at firſt concluded, that it ſhould be ſanctified from Evening to Evening, many of them being Jews, who kept all their Sabbaths and Feſtivals from Evening to Evening, to whom the other Chriſtians did readily conform in this particular, becauſe it was the Scripture computation, even from the Creation, and for other premiſed Reaſons. For the Apoſtles themſelves, and other Chriſtians condeſcending to them for a time, in the point of Circumciſion, Purification, and other ſuch Ceremonies, quite abrogated by Chriſts death, Acts 21. 20 to 28. 1 Cor. 9. 20. Gal. 2. 14, 15. c. 6. 12. would certainly concurre with them in the beginning and ending of their Sabbaths, and ſacred feſtivities, which were no wayes ceremoniall, nor altered, nor abrogated by Chriſts death. From which premiſes I conclude; that let the Lords-day be inſtituted, when or by whomſoever, yet it was ordained in its primary inſtitution to be ſolemnized from Evening to Evening, and that it was ſanctified in this manner by its originall Inſtitutors. To put this out of queſtion, I ſhall deſcend from the alledged reaſons, to direct Authorities, culling out ſome few of the chieſeſt in all ages, and pretermitting all the reſt for brevity ſake. I ſhall begin with the ancienteſt firſt, and ſo proceed in order to our preſent times.

The firſt Authority I ſhall inſiſt on, is, that of Acts 21. 7, 8, 11. (which many object againſt me, though it be moſt pregnant for me) And upon the firſt day of the week, when About Ann. Chriſti 56.the Diſciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his ſpeech untill Midnight: And there were many lights in the upper chamber where they were gathered together, &c. When therefore he p. 36was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, ſo he departed. This is the very firſt and beſt Scripture Authority properly alledged for the ſolemnization of the Lords-day, by the Apoſtles and Chriſtians of that age, who began the celebration thereof at Evening, not at morning or midnight, as is plain by this Text.

1. Becauſe their ſolemnizing of it begun no doubt at that time, when as they came together to break bread; that is, to receive the Sacrament, as moſt, or to keep their Agape or Love-feaſts, as others interpret it; or rather (in truth) to do both: But the Chriſtians in that time did both celebrate the Sacrament and keep their Love-Feaſts at uuSee Centur. Magd. 2. l. 2. c. 6. Col. 493. accordingly, cent. 2. c. 6. col. 120. Auguſtinus de tempore, S…r. 25 1. Tertullians Apology. c. 39.Evening, in imitation of our Saviour, who firſt inſtituted and kept the Sacrament at Evening, after Supper, Luke 22, 20. John 13. 2, 4. c. 21. 20. whence it is called the Lords Supper, 1 Cor. 11. 20. See Luke 14. 12, 16, 17, 24. Rev. 19. 9. 17. This is manifeſt by 1 Cor. 11. 20, 21. When ye come together therefore into one place, this is not to eat the Lords-Supper: for in eating every one taketh his own ſupper; and one is hungry and another is drunken: Now this Text ſtyling the Sacrament, the Lords Supper, and informing us, that the Corinthians did uſually receive it after they had eaten their own Suppers; and that ſome were drunk when they came to receive it (and in thoſe times, They that were drunk, were drunk in the night, 1 Theſ. 5. 7.) aſcertains us, that this their coming to receive the **See Acts 20. 31.Acts 20:31Sacrament and keep their Love-feaſts, was at Evening or candletining, when it was Supper time.

2. Becauſe the Text ſaith, There were many lights in the upper room where they were gathered together; and that Paul preached from the time of their coming together till midnight: Both which do manifeſtly declare their Aſſemblies begun at Evening, as they anciently did, becauſe there were many lights in the room where they met, which were lightted (as the Text inſinuates) before, or ſo ſoon as they aſſembled in it: and becauſe it is not probable that Paul (who begun his Sermon when they came together, as the words imply) did preach from Midnight, or the morning p. 37before, till midnight following, there being never ſuch a Sermon heard of: but onelyonly from Candle tining till midnight, the ſpace of four or five hours.

3. Becauſe the Chriſtians in the next ſucceeding ages, (as is manifeſt by yyEpiſt. l. 10. Epist. 97.Plinie and zzApolog. c. 39.Tertullian) did begin their Chriſtian meetings, and Love-feaſts at Evening, whence they likewiſe ſtiled them a Supper; which Tertullian thus deſcribes, Coena noſtra de nomine rationem ſuam …ſtendit. Vocatur enim Agape, id quod penes Graecos dilectio eſt. Non prius diſcumbitur quam oratio ad Deum praeguſtetur: Editur quantum convenientes capiunt; bibitur quantum pudi…is eſt utile: ita ſaturautur, ut qui meminerint, etiam PER NOCTEM adorandum ſibi Deum eſſe: which ſhews that they began their Feaſts and Chriſtian exerciſes, (which he here conjoyns) at Evening, and continued them all night, as Saint Paul, and the Diſciples at Troas did. (Which meetings Theophilus Alexandrinus in his Epiſt. Paſchalis 3. 3. Bibl. Patrum, Tom. 4. p. 723. calls Veſpertina congregatio.) Poſt aquam manualem ac LƲMINA (which manifeſts they kept their Aſſemblies by Candle light, and ſo begun them at Evening) ut quiſquis de ſcripturis ſanctis, vel de proprio ingenio poteſt, provocatur in medio Deo canere; (which aaEpiſt. l. 10. Epiſt. 97.Plinie the ſecond ſtiles, carmenque Chriſto, quaſi dicere ſecum invicem;) hinc probatur quomodo bibent. A…què oratio convivium di…imit: Inde lis diſceditur, non in catervas caeſionum, neque in Claſſes diſcurſationum, nec in …ruptiones laſeivorum, ſed ad eandem …uram modeſtiae, & pudicitiae, ut qui non tam coenam coenaverint, quam diſciplinam. Which uſage well explains this place of the Acts. It being apparent then (as the ſubſequent Antiquities will more abundantly manifeſt) that this meeting of the Diſciples at Troas, and Pauls preaching to them began at Evening. The ſole doubt will be what evening this was? whether that which we call Sunday night (as many erroneouſly miſtake) or Saturday night? (which is the Lords-day night if any:) For my own part I conceive clearly, that it was upon Saturday night, (as we falſely call it) not the enſuing Sunday night. For admitting the Lords-day was then inſtituted for a Sabbath) (which thoſe of p. 38the oppoſite opinions grant and I conſent to) there will be no great queſtion of it.

1. Becauſe if the Chriſtians at Troas obſerved this firſt day of the week as their Sabbath, no doubt but this their meeting to ſolemnize it, and receive the Sacrament on it, was rather that Evening which began, than that which ended the Lords-day, in their account; elſe they ſhould have begun its ſolemnization onelyonly when it ended, whi…h is improbable. But our Sunday Evening (on which ſome affirm this meeting) ended, not commenced the Lords-day in their account, they ever beginning their dayes the Evening before, as the premiſes manifeſt: Therefore this Aſſembly, was on our Saturday Evening, there being no mention of any meeting, the day or Evening before.

2. Becauſe the Chriſtians, in the next ſucceeding ages, (as I ſhall prove by the following teſtimonies) did ever begin their Lords-day aſſemblies and ſolemnities on Saturday Evening; ſolemnizing it from Evening to Evening, becauſe the firſt obſervers of it did ſo. Therefore it is more than probable, that theſe Chriſtians at Troas did ſo too.

3. Becauſe Saint Luke records that it was upon the firſt day of the week, when this Meeting was, and this Sermon of Pauls made; therefore it muſt needs be on the Saturday, not on our Sunday Evening, ſince the Sunday Evenning in S. Lukes, and Scripture account, was no part of the firſt, but of the ſecond day; the day ever beginning and ending at Evening, in their computation, as the premiſes evidence.

4. All my oppoſites confeſſe, that the Diſciples met at this time, upon the firſt day of purpoſe to ſanctifie it for a-Sabbath; and can they then think that they would defer their meeting till our Sunday Evening, when all the day in their accompt (and the beſt, the chiefeſt part of it in their compute, who begin it at midnight or morning) was expired? Certainly, this had been to make the Lords-day no Feſtivall day at all, or at moſt not ſo much as an half-holy day; which we cannot preſume theſe Diſciples, p. 39and S. Paul would dodid they obſerve it as their Sabbath: From all which reaſons I may more then probably conclude, that it was the Saturday Evening (when the Lords-day began) not the Sunday night (when it ended) when this Divine Aſſembly was kept; the rather becauſe they received not the Sacrament, nor brake this bread till after midnight, as the Text affirms; and ſo after the Lords-day ended even in the accompt of ſuch who affirm it ends at midnight: And becauſe this beginning of their Aſſembly when the day begins, makes moſt for the Apoſtolical divine Inſtitution and ſanctification of the Lords day; for the which this Text will little avail, if this Aſſembly on it, were on our Sunday night, when the day was either wholly or for the moſt part expired, and ſo this meeting no warrant for its totall ſanctification.

But againſt this it will be objected, Firſt, that Saint Paul departed from Tro… the very next morning at day-break; Objection.which he would not have done, had it been part of the Lords-day, for he would not have taken this journey then, l…ſt he ſhould have prophaned it. Beſides, the Text ſaith, That he was ready to depart on the morrow; which ſignifieth another day, not the ſame: therefore this night muſt needs be our Sunday night, his departure being on the morrow, to wit on our Monday, the next day after it.

To this I anſwer, Firſt, that it is clear by Acts 20. 6. that Saint Paul …ame to Troas upon the Lords-day: For he Anſwer.ſtayed there ſeven dayes, And upon the firſt day of the week, he thus preacheth till midnight, ready to depart in the morning: ſo that the firſt day was the laſt of thoſe ſeven dayes, and …he firſt day of the week preceding it, the day on which he came to Troas: Paul therefore might as well depart on this day from Troas, as he came unto it thereon. And that without prophanation of the day: for he came and went by ſhip, verſe 6. 13, 14. and ſo might ſanctifie the reſt of the day a ſhip board, (as our marriners and paſſengers who ſail on the Lords-day, as well as other dayes, uſe to do) becauſe the wind and …ide then ſerving, and the ſhip p. 40in which he was to ſail, being to depart that morning, there was a neceſſity for him then to go a ſhip board, elſe he might have loſt his paſſage: which neceſſity and circumſtance of ſai…ing away that day, made this his departure on it, no violation of the day: works of neceſſity, being no breach of the Sabbath, as aaMat. 12. 1. to 13. Luke 14 3. to 6. John 7. 22 23.Matt 12:1–13Luke 14:3–6John 7:22Chriſt himſelf, and all Divines reſolve: the rather here, becauſe he might preach and ſpend the reſt of the day in the ſhip as profitably as on the ſhore, and the Mariners might likewiſe now ſet ſail (the wind and weather ſerving) without prophanation of the day, as they ſtill uſually do in all places.

2. I anſwer, that the Morrow, hath a double ſignification in Scripture. Sometimes it is taken for the next bbSee Mat. 6. 34. Luke 13. 32 33. 1 Sam. 9, 16 19. …. 5. 3, 4. Jan. 4. 13. 14.Matt 6:34Luke 13:321 Sam 9:16Evening or naturall day: Other times it is taken for the next morning or day-light, or that which we uſually call day, in oppoſition to the night: not for the next naturall day, which begins at Evening, but the next artificiall day of twelve houres day light, which begins at Morning. In this ſenſe it is uſed moſt commonly in Scripture, witnes Levit. 22. 30. When ye will offer a ſacrifice of thanksgiving to the Lord a… your own will: on the ſame day it ſhall be eaten up; ye ſhall leave none of it untill the morrow: compared with Levit. 7. 25. which ſpeaking of the ſame offering, ſaith, He ſhall not leave any of it till the morning. (See Exod. 12. 10. c. 16. 19, 23, 24. where there is the ſame expreſſion) In which Texts the Morrow, is nothing elſe but the morning following: for had this offering been at Evening, or night, whenthe naturall day begins in Scripture accompt, yet they might, not have reſerved any of it till the Morning, for that had been to morrow, as morrow is oppoſed to the night not to the naturall day. So in 1 Sam. 19. 11. Saul ſent Meſſengers to Davids houſe that night to watch and to ſlay him in the morning: and Michall told him, ſaying, if thou ſave not thy life to night, to morrow thou ſhalt b… ſlain. Where morrow is not put for another naturall day (that morrow in Scripture and the Jews account being part of that naturall day, of which this night was the beginning) but onelyonly for the day-light, or artificiall day, being p. 41the ſame naturall day on which theſe words were ſpoken. Thus it is uſed in 2 Sam. 11. 9, 12, 13, 14. Eſther 2. 14. So Zeph. 3. 3. Her Judges are Evening-wolves, they gnaw not the bones till the morrow, that is, till the morning following. And Acts 23. 31. 32. Then the Souldiers took Paul by night and brought him to An…ipatris: on the morrow they left the horſemen to go with him. In all which places the morrow is put onelyonly in oppoſition to the preceding night, and for the day light following; (which night and morrow make up the ſame naturall day) not for the beginning of the next en…uing naturall day, or for another day. Hence the Scripture uſeth this phraſe: The morrow after that day, or after the Sabbath. Levit. 23. 11, 15. Joſh 5. 12. 1 Chron. 29, 21. becauſe there is a morrow oppoſed to the night, wherein a thing is done or ſpoken, which is a part of the ſame naturall day, that the night is. In this ſence morrow muſt needs be taken here: for this meeting beginning but at night, and Paul continuing his Preaching untill midnight following, ready to depart on the morrow: this morrow was nothing but the next morning; which was a part of that fi…ſt day, on which the diſciple met, as it was a naturall day conſiſting of twenty four houres, and beginning but that Evening; not another day of the week, or our Monday morning, as ſome affirm. This morrow therefore being but the next morning, and oppoſed to the night onelyonly, (not to the naturall day on which this Aſſembly was kept at Troas; and this night being part of the fi…ſt day of the w…ek (which as a natural day in Scripture accompt b…gan at Evening) could be no other but the Lords-day morning, not the Monday following; and this meeting (…s the promiſed Reaſons prove) could be no tim… elſe, but our Sa…u…day night, notwithſtanding this O…j…ction. So that I may ſafely conclude, that Saint Paul and the Chriſtians of Troas (the fi…ſt ſolemnizers of the Lords-day that we …ead of) did begin its ſolemnization at Evening, not at morning or Midnight: Wherefore we ought to begin it then. This is my firſt Authority in point of practiſe, p. 42to prove, that the Primitive Chriſtians began the Lords-dayes ſanctification at Evening.

My next evidence is that of aaEpiſt. l. 10. 96. Epist.Plinie the ſecond, who Ann. Dom. 106.writes thus to the Emperour Trajan, concerning th… time, and manner of the Chriſtians ſolemnization of the Lords day. Soliti erant STATO DIE ANTE LUCEM CONVENIRE carmenque Chriſto, quaſi Deo dicere ſecum invicem; Seque SACRAMENTO non in ſcelus aliquod, aſtringere, ſed ne furta, ne latrocinia, ne adulteria committerent, ne fidem fallerent, ne depoſitum appellati denegarent, &c. By which it is evident, that the Chriſtians in that age (a time of perſecution) and after ages too, did bbSee Centuriae Magd 4. c 6. Col. 140. Theodoret. Eccleſ. Hiſt. l. 2. c. 13. Socrates Scholaſticus Hiſt. l. 6. c. 8. Sozomenus Hist. Eccleſ. l. 8. c. 21 Victor de Vandalica perſecutione. l. 2. Cent. Magd. 5 c. 2. Col. 647, 648.Sir 50:8uſually meet together to receive the Sacrament, and perform their holy Exerciſes, at night, when it began to grow dark, and concluded them at day-light or about day-break, (as the diſciples did at Troas, Acts 20. 7. to 12.) which Aſſemblies ſome Eccleſiaſticall Hiſtories call, Antelucani coetus; Night-Aſſemblies, or meetings, before day light; not becauſe they began in the morning about day-break, as ſome would have it; but becauſe they both began and ended be…ore day-dawning; the Chriſtians in that time of perſecution, not daring to meet publickly in the day time for fear of apprehenſion. Now this ſet night on which they kept thoſe Aſſemblies was not our Sunday, but our Saturday night, on which our Saviour aroſe whiles it was dark: and in Honour of his Reſurrection did they begin and keep their Lords-day ſolemnization, on this night, not the night enſuing, as is evident by Juſtin Martyrs ſecond Apology, with other enſuing teſtimonies. And theſe their night conventions were the Occaſion of thoſe ſlanderous imputations which the Gentiles caſt upon the Chriſtians; ccSee Tertulliani Apologia, Juſtine Martyrs Apologies, Anaxagoras Oratio pro Chriſtianis.that after their Exerciſes of Religion ended, they did uſe to put out the lights (uſed to expell the darkneſſe of the night, Acts 20. 8.) and then couple promiſcuouſly one with another, yea murther and eat up children, and commit all manner of villany. Since therefore they began their Lords-day exerciſes at Evening, before day light began; as this Heathen Authour and all Eccleſiaſticall Hiſtorians writing of this age, accord; we need not doubt, p. 43but the day in their acc…mpt did then begin; ſince they would not begin the exerciſes of the day till in truth it began.

My third Authority is that of Tertullian about 200 Anno 200.years after Chriſt; in his A…ol…gy for the Chriſtians, c, 38, 39. (the words whereof I have already alledged) and de Corona militis c. 3. where he writes thus. Euchariſtiae Sacramentum in tempore victus, & mandatum à Domino, ANTELƲCANIS CAETILƲS, nec de aliorum manu quam praeſidentium ſumimus: w^ch expreſly ſhews; that the Chriſtians of that age did begin their publick Lords day meetings, and Love feaſts in the Evening, and ſpending the Saturday night (as we falſly deem it) in Gods worſhip, receiving the Sacrament and other holy duties; which night aſſemblies he ſtiles, bbAd exam. lib. 2. cap. 3. See Auguſtinus de t…mpore, Sermo 251.Nocturnae Convocationes; becauſe they ſpent the greateſt part of that night in them: nocturnae properly, not morning, or early riſings and mee…ings before day, but a watching or fitting up all night, without going to bed, or taking reſt, as the common proverb, Nocturnae lucubrationes periculoſiſſimae ſunt; compared with its oppoſite Adagie, Diluculo ſurgere ſaluberimum eſt; and Iſa. 30. 29. Luke 2. 8. c. 5. 5. c. 6. 12. John 3. 2. Gen. 31. 39, 40. Num. 14. 1. Joſh. 10. 5. Prov. 31. 18. Pſal. 119. 75. with other Scriptures, teſtifie.

But to paſſe by examples, and come to direct Authorities.

4. My fourth teſtimony is that of Athanaſius, the great Anno 340.Anti-Arrian Biſhop of Alexandria Quaeſtiones ad Antiochum: Quaeſt. 52, 53. p. 380. Neque contra nos afferrent Judaei, quod in Sabbat… ſurrexerit Chriſtus, ideo eorum or a longe ant… obturavit Deus, lege illis data; ut A VESPERA OR…INENTƲR DIEM SABBA…I. Cur hanc …b cauſam & nobis Deus praecepit, A VESPERA SABBATI ORDIRI DOMINICUM? Reſponſio. Non ob eam cauſam: ſed poſtquam Deus Gentes ex tenebris ignorantiae, & ex lege ad Lucem cognitionis Dei & Evangelii vocavit; Convenienter ſan… nobis PRAECEPII Reſurrectionis ipſius diem, A VESPERA INCHOARE & ad Lucem perducere. INDECORUM enim, & INCONCINNUM FUERAT A LUCE ORDIRI, & in noctem & tenebris p. 44deſinere Chriſti verae lueis dies A moſt expreſs reſolution, that the Lords-day ought to begin from Saturday Evening, and that it is both unſeem…y and unfit to begin it from the morning. Anſwerable to which is that of Anſelm. Enarrationes in Math. 28. v. 1. 2 Operum, Tom. 1. p. 116. O do temporum habet, ve…peran magis tenebreſcere in noctem qu… luceſcere in di…m: ſec myſticè dicit luceſcere, pro gloria reſu…ionis immin…n…is. Huc uſq…e dies noctem dicebatur praecece…. Nune ordo mutatur▪ & NOX QUA SURREXIT, D…E…, QUA SE OSTENDIT, ADJUNCTA EST. Et congruè… us drem nox ſ…u…batur, quia à luce homo in tenebr as cecide…. NUNC VERO DIES SEQUITUR NOTEM, quia per Reſurectionem à peceatis ad vitam reducimur. Which Paſſage is almoſt verbatim recorded by Haymo Halberſtatenſis Homiliar um pars Aeſtivalis; Coloniae 1531. Hom. in die ſancto Paſchatis p. 7. 8. and by Chriſtianus Grammaticus Expoſitio in Matthaeum Evangeliſtam (c. 28 v. 1.) Bibl. Patrum Tom. 9. pars 1. p. 491. D. E. by Zacharias Cryſopolitanus in unam ex quatuor Bibl Pat um Tom. 12 p…rs 1. p. 203, 204. A. Iſidor Hiſpalenſis de natura …erum. c. 1. p. 246. Gratian. ſentent l 2 Diſtinct 13. E. and others.

My fifth Authority is … C…uncil of Laodicea, about the year of Chriſt 360. whic… as i… firſt ſetled the obſervation of the Lords-day, and prohibited, aboliſhed the keeping Anno 360.of the Jewiſh S…b…h under an Anathem…. Can. 49. fo…i…ed So it th… poſi…ively determined: Ʋt A VESPERA USQUE AD VESPERAM DIES DOMINICA SERVETUR: as is recorded Capit. Caroli & Ludovici Imperatorum. lib. 1. c. 15. collected by Anſegiſus & Benedictus Levita; & Fredericus Lindebrogus Codex Legum Autiquarum p. 833.

My ſixth Evidence is the expreſſe teſtimony and reſolution of Saint Auguſtine, the eminenteſt of all the Fathers, Anno 400.De Tempore Sermo 251. Obſervemus ergo. diem Dominicam Fratres, **See Rabanus Maurus Opevum, Tom. 5. p. 604.& ſanctificemus illam, ſi…ut antiquis praeceptum eſt de Sabbato. (Levit. 23. 32.) A VESPERA USQUE AD VESPERAM celebrabitis Sabbata veſtra. Videamus ne otium noſtrum vacuum ſit; Sed A VESPERA DIEI SABBATI USQUE AD VESPERAM DIEI DOMINICAE ſequeſtrati à ruralt p. 45opere, & ab omni negotio, ſolo divino cu…ui vacemus. Ve…iat ergo cu…cunque poſſibile ſit ad VESPE…NAM atque NOCTVRNAM CELEBRATIONEM, & …r…t ibi incouveniu Eccleſiae pro peceatis ſuis D…um, &c. An authority ſo full for the celebration of the Lords day from Evening to Evening, in that age, that it cannot be ſhifted nor avoyd…d, and a direct reſolution in expreſſe Terms of our preſent Qu…ſtion.

My ſeventh. is Pope Leo the firſt, Epiſtolarum Decretalium Anno 450.Epiſtola 79. which y…u ſhall find in the ſecond part of his own works, in Juo Carnotenſis Decretalium, pars 6. c. 71. Gratian. Diſtinctio 75. & de Conſecratione Diſtinctio 3. & in Surius Conciliorum Tom. 1 p. 789. where he thus reſolves our Queſtion: Quod ergo à patribus noſtris propenſiore cura novimus eſſe ſervatum, à vobis quoque volumus cuſtodiri, ut non paſſim diebus omnibus Sacerdotalis ordinatio celebretur, ſed poſt diem Sabbati, ejuſdem noctis quae in prima Sabbati luceſcit exordia deligantur, hoc eſt ſub Lege Divini officii ſubſtiuantur, in quibus his qui conſecrandi ſunt jejunis, & …ejunantibus, Sacra benedictio conferatur. Quod ejuſdem obſervantiae erit, ſi mane ipſo Dominico die continuato Sabbati jejunio celebratur à quo tempore PRAECEDENTIS NOCTIS INITIA NON RECEDUNT; QUAM AD DIEM RESURRECTIONIS, ſicut etiam in Poſcha Domini de laratur. PERTINERE NON EST DUBIUM. So that it was paſt all diſ…ure, and doubt in his time, that the Lords day began at Evening, and that our Saturday night was part of it. Then it follows. Nunquam benedictiones niſi in Die Demini…ae Reſurrectionis tribuuntur, aaPresbyteri verò ad veſperam, quae magis ad Dominicam pertinet, conſecrantur, Honorius Auguſtodanenſis, de antiqu… rit… Miſſ. l. c. 19. Patr. Tom 12. pars 1. p. 1043.CUI A VESPERE SABBATI INITIUM CONSTAT ASSCRIBI From which Text of his, Juo Carnotenſis: Anno Dom 1100 Gr…tian Anno 1170. in their for…n…med pl…ces, together with Panormitan, Antonius de Bru…io, Joannis Thye…ey, Bartholomeus Brixienſis: and all other Can…niſts in their Gloſſes on the fore-quoted Texts of Gratian (where theſe words of Leo are recited) reſolve without diſpute: QUOD DIES DOMINICA INITI UM HABET A VESPERA SABBATI: quod probat per conſuetudinem, & etiam per doctrinam Apoſtolicam. Quod VESPERA p. 46PRAECEDENTIS NOCTIS TRAHITUR ADDIEM SEQUENTEM, ut ſive de veſpere in Sabbato, ſive de mane in Dominico ordines conferantur, ſemper in die Dominico videantur conferri: All of them according, that the Lords-day begins and ends at Euening, not at morning or Midnight. A truth ſo clear in that age, as it was paſt all doubt, the bbSee Biſhop Ʋſhers Treatiſe of the Religion profeſſed by the ancient Iriſh. c. 4. p. 34. Edit. 1631. Anno 610.Scots and Iriſh Chriſtians about the year 597. and before, beginning the Lords-day at Evening, as Biſhop Ʋſher atteſts.

My eighth Teſtimony, is the ſecond Council of Maſcon, Canon 1. apud Surium; Concil. Tom. 2. pag. 682, 683. Cuſtodite diem Dominicam quae nos denuò peperit, & à peccatis omnibus liberavit. Nullus veſtrum litium fomitibus vacet, &c. Eſtote omnes hymnis & laudibus Dei animo corporeque intenti. Si quis veſtrum proximam habet Eccleſiam, properet ad eam, & ibi Dominico die ſemetipſum precibus, lachry miſque afficiat. Sint oculi manuſ que veſtri toto illo die ad Deum expanſae. Then it follows; NOCTEM QUOQVE IPSAM quae nos inſperatae luci inacceſſibili reddidit (to wit our Saturday night before Eaſter, on which Chriſt roſe again) SPIRITUALIBUS EXIGAMUS EXCVBIIS: NEC DORMIAMUS IN EA, SED OREMUS & VIG…LEMUS OPERIBUS SACRIS, ut digni haberemur cohaeredes fieri in regno Servatoris. Which Canon proves, that the Chriſtians of that age did ſolemnize our Saturday night (before Eaſter eſpecially) and ſp…nd it all in holy vigils, prayers, and religious exerciſes, becauſe Chriſt roſe upon it, accounting it a part of the Lords-d…y, and beginning their Lords-day exerciſes on it, not on our Sunday night.

My ninth Proof is, the fourth Council of Toledo in Sp…in, Canon 8. Apud Surium. Tom. 2. p 729 Lucerna & Cereus in Anno 620.pervigiliis, apud quaſdam Eccleſias non benedicuntur & eur à nobis benedicantur, inquirunt Propter GLORIOSƲM enim NOCTIS ILLIUS SACRAMENTUM hae… ſol mniter benedicimus, ut SACRAMENTUM SACRAE RESURRECTION…S CHRISTI MYSTERIUM QUOD TEMPORE HUIUS NOCTIS VOTIVE ADVENIT, BENEDICTIONEM SUSCIPIAMUS. Et quia haec obſervatio per p. 47multarum loca terrarum Regioneſ que Hiſpaniae in Eccleſ…is commendatur, dignum eſt ut propter unitatem pacis, & Gallicanis Eccleſ…is conſervetur. Nulli autem impune erit, qui hoc contempſerit, ſed Patrum regulis ſub acebit. By which Canon it is moſt apparent, that the Chriſtians of this age did ſolem…ize our Saturday night with holy vi…ils, prayers and exerciſes of Religion, beginning their Publick Aſſemblies and Lords-dayes duties on it, becauſe the glorious Sacrament, and Myſtery of Chriſts Reſuriection hapned on it, the bleſſing whereof they expected to r…ceive by this nights ſanctification. Therefore queſtionleſſe they began their Lords-day at Evening, and made this night onelyonly, not our Sunday night, parcell of it; becauſe Chriſt in their accompt did riſe again upon it. Neither was the celebration of this night the practiſe onelyonly of ſome few private Churches, but of all Chriſtian Churches in that centurie, ſince this Councell layes it down as a prevailing argument, why all Churches ſhould conſecrate their Candles and Tapers on it, as well as the Spaniſh Church, and Churches in France; which had been no motive at all, had not the ſolemnization of this night in memory of Chriſts Reſurrection, been univerſall, though the ſuperſtitious Ceremonie of Hallowing Lights and Tapers on it was not ſo. Which general received practiſe of ſolemnizing this night, & ſpending it thus, in vigils & prayrs, even from the apoſtles time, till long after this Councill, is a ſatisfactory argument to me, that Saint Pauls and the Diſciples meeting at Troas upon the firſt ſay of the week (where they ſpent the whole night together in preaching and other Chriſtian exerciſes Acts 20. 1, 9, 10, 11) was on our Saturday, not Sunday night, it being no doubt the originall pattern from whence this cuſtome ſprung which this Councill mentions.

My tenth Evidence is the expreſſe inanſwerable Authority of Anaſtatius Sinaita, Anagogicarum Contemplationum lib. Anno 640.2. Quaeſt. 86. 152. 153. Bibl. Patrum Tom. 6. pars 1. p. 634. E. 778. 795. Propterea Scriptura tenebras ponit ante lucem, quoniam prius eramus in errore, deinde tranſeamus ad lucem. Propterea PRIOR EST VESPERA, DEINDE DIES. LEGE EST CONSTITUTUM (it ſeems there was then ſome expreſſe Law and Canon for i… in force; as theſe forecited) UT INCIPERETUR A VESPERA, DOMINICA, quoniam à morte objeu…a, proce …imus ad lacem Reſurrectionis. NOS DOMINICAM A VESPERA SABBATI AUSPICAMUR (ſo that … was the conſtant practiſe of Chriſtians in that age to begin the Lords day on Saturday at Evening QUEMLIBET D…EM A VESPERA COMPUTARE, ET CUM PRAE…EDENTE NOCTE SEU UNUM COPU…RE SOLEMUS (which laſt word implies a conſtant Cuſtome in that time) Sedenim & Moyſes vaeationem à laboribus in Sabbato it a d…ſcripſit, ƲT ET RAECEDENTE NOCTE, ET SEQƲENTI DIE OTIƲM AGERENT. Teſtes do Judees QƲI ƲSQƲE INHODIERNƲM DIEM ID OBSRVANT. Qui…pe qui non illam noctem quae Sabbatum ſubſequitur, SED illā QƲAE ANTEGREDITƲR ceſſatione ab operibus quiete colunt. (this therefore was and is the Jewiſh and Scripture computation) ET NOS IN OBSERVATIONE DIEI DOMINICI PRAECEDENTEM NOCTEM TANQUAM CUM DIE COPULATAM, ET NON SEQUENTEM NOCTEM VENERAMUR. An Evidence ſo expreſſe, ſo punctuall, as may ſatisfie all the Oppoſites, and cannot be evaded.

My eleventh Teſtimony, is the poſitive Reſolution of an whole Generall Council, and ſo by conſequence, of all Chriſtian Churches in that age; to wit, the ſixth Generall Anno 670.Councill of Conſtantinople, Can. 56 Surius Conciliorum. Tom. 2. p. 1052. Dominicis genu flectere à divinis noſtris PATRIEƲS, Chriſti Reſurrectionem honorantibus, canonicè accepimus (The firſt generall Councill of Nice, Canon 20. having ſo decreed:) Ne ergo hujus obſervationis evidentiam ignoremus, fidelibus manifeſtum fa…imus, QUOD POST VESPERTINUM SACERDOTUM AD ALTARE SABBATO INGRESSUM, EX CONSUE…UDINE QUAE SERVATUR NEMO GENU FLECTIT USQUE AD SEQUENTEM VESPE…AM, IN QUA POST INGRESSUM IN VESPERTINO SEU COMPLETORIO, p. 49GENUA RURSUS FLECTENTES, DOMINO PRECES OFFERIMUS, Servatoris enim noſtri Reſurrectionis veluti praecurſorem NOCTEM quae ſuit ante Sabbatum, accipientes, HYMNIS AB EA SPIRITƲ ALITER INCIPIMƲS: Feſtum ex tenebris in lucem finientes, ut in perſecto ae integro DIE AC NOTCE, nos Reſurrectionem celebremus. A moſt full unanſwerable Authority, if a li…tle explained. It was the received Cuſtome of the Primitive Church, as this Canon & all Antiquity witnes, to pray ſtanding not kneeling, all the whole Lords-day in memory of our Saviou…s Reſurrection, & ſtanding up again from the dead: Whence theſe their Lords-day Exerciſes were called, **See Tertullian and othersStationes (à ſtando; in Engliſh Stations) becauſe they ever ſtood, and never kneeled in them. Now this Cuſtome of praying ſtanding, uſed onelyonly on the Lords-day, and between E…ſter and Aſcenſion day, began and ended with the day. The queſtion then will be, when, and at what time of the day, this praying ſtanding, began and ended? This Canon reſolves it in plain terms, (and that by way of Declaration onelyonly, not of new Conſtitution,) that all the Churches and Chriſtians of this age (ex conſuetudine quae ſ…rvatur) even by an ancient long continued Cuſtome received from the Chriſtians and Church…s of former ages; and then obſerved onelyonly, not begun; did alwayes begin to pray ſtanding, after their Saturday Veſpers, or Evening prayers were ended, (to wit, at the time of the Evening, when the day in divine and naturall accompt begins) and concluded them after the Lords-day Veſpers, or complein ended, to wit, the Lords-day at Evening, when the Lords day doth properly and truly end. By which it is moſt apparent, that they began and e…d…d their Lords-day and Lords-day exerciſes at Evening, not at morning or Midnight; and that it was the conſtant cuſtome of all Chriſtians in former ages ſo to do. Again it aſſures us, that it was the cuſtome of all Churches, then, and in foregoing times, to couple the Saturday night, and the Lords-day together, and to ſolemnize them in memory of Chriſts Reſurrection, as one intire Lords-day; b…inning and ſpending all the Saturday night with Hymnes and ſpirituall p. 50duties. So that this Councill is a moſt clear ſatisfactory proof both in point of Doctrine and practiſe, that the Lords-day ought to begin and end at Evening, and was actually ſo obſerved by all Chriſtians of this and former ages. I wonder therefore why ſome, who think themſelves learned, ſhould ſo far for…et themſelves, as to call it an upſtart Novelty, not heard of in the Church till now of late, it being ever the received doctrine and practiſe too, of all Churches, Chriſtians, till within 70 years laſt paſt.

My twelfth Proof is the famous Engliſh Council at Berghamſtede, under Withred King of Kent, An. Chriſti 697. in Spelman: Concil. Tom. 1. p. 195. Can. 10, 11. Si In VESPERA A…no 697.praecedente diem Solis POST QUAM SOL OCCUBUIT, aut in Veſpera praecedente diem Lunae poſt oceaſum ſolis fervus ex mandato Domini ſui, opus aliquod ſervile egerit, Dominus factum 80. Solidis luito. Si ſervus hiſce diebus itineraverit, Domino pendet 6 ſolidos, …ut flage…o caedatur. Si liber homo id faciat, tempore vetito, ſit reus Colliſtrigii mulctae: & qui eum detulerit dimidium habeat, tam mulctae tam Wi…gildi By which Law it is moſt evident; that the Lords-day began and ended at Evening after Sun-ſet; and was to be ſol…mnized from Evening to Evening, without doing any ſer…i…e work on Sunday nights after ſun ſet, as well as on Saturday nights, though the Lords-day then actually determined. To which I ſhall adde that of Venerable B…da our learned Countreyman, in his Homily on Matthew 28. verſe 1. quoted by Bartholomaeus Brixienſis in his Gloſſe upon Gratian Anno 720.Diſtinct. 75. In die iſta (to wit, the Lords-day, NOCTES INCIPIUNT PRAECEDERE DIES, ideo fortè ut tres dies & noctes haberi poſſint, in quibus Domin…s fuit in ventro terrae, quod nec ſic habetur niſi Synechdo…hicè, vel declaratur: quia Miſſa non decantatur in Sabbato, ſed in principio ſequentis noctis, & dicitur; Deus qui hanc SACRTISSIMAM NOCTEM, &c. & ita eſt die Dominica Nox illa. A Paſſage ſo plain for the Lords days beginning on ſaturday at Evening, that it needs no gloſſe, and this was the doctrine and practiſe of our Nation then.

p. 51My thirteenth Authority is the Synod of Franckford, Anno 793.under Charles the Great, famous for the Doctrine of Images therein condemned, the 22. Canon whereof (apid Achuini opera Col. 1893) reſolves our queſtion thus. Ʋt Dies Dominica à veſpera uſque ad veſperam ſervetur. A direct determina…ion of the point in difference. That the Lords-day is to be kept from Evening to Evening.

My fourteenth probation, is the expreſſe decree of the Emperour Charls the Great himſelf, and Ludovicus Pius, Capit. Anno 80▪l. 6. Tit. 186 apud Fredericum Lindebrogum Codex Legum Antiquarum p. …8. & apud Bochellum Decret. Eccleſiae Gallicanae l 4. Tit. 3. c. 39. p 589. A Veſpera uſ que ad Veſperam Dies Dominious ſervetur. What can be more full and punctuall than this? Which is ſeconded Capit. l. 1. c 15. as a decree of the Council of Laodicea.

My fifteenth, is Concilium Foro-Julienſe under the ſame Charls, c. 13. apud Suriū Tom. 3. p. 266. Diem autem Dominicum Anno 800.Inchoant. Noctis initio, id eſt, Veſpere Sabbati Quae in prima luceſcit Sabbati, quando ſignum inſonuerit, vel Horaeſt ad Veſpertinum celebrandum, non propter honorem Sabbati ultimi, ſed propter ſanctam illam Noctem p…imi Sabbati, id eſt, Domini…i Diei, cum omni reverentia & honorifica Religione Venerari omnibus mandamus. A Canon ſo apparent for beginning the Lords-day at Evening, that it needs no illuſtration.

My fixteenth, is the Synod of Towres under the ſame Anno 806.Charles Canon 40. apud Surium. Tom▪ 3 p. 227. Itemque interdicat ne mercata & placita uſquam fiant die Dominica, quâ oportet omnes chriſtianos à ſervile opere in laude Dei & gratiarum actione, Uſque ad Veſperam perſeverare; which compared with the former Canons, is a direct proof, that the Lords-day begins at Evening, becauſe then the celebration of it by this Canon, is to end.

My ſeventeenth is the Council of Mentz, Anno 813. recorded Anno …13.by Juo Caruotenſis, Decretalium par… 4. c. 16. which decres thus. Omnes Dies Dominicos à Veſpera in Veſperam cum omni veneratione & obſervatione decrevimus obſervare, & ab illici…o opere abſtinere, &c. A pregnant teſtimony in this point.

p. 52My eighteenth, is that of H Rabanus Maurus, Homil… de Dominicis diebus, in his works at large, Edit. 1616. Tom. 5. Anno 840.p. 605. where he thus reſolves this queſtion on my ſide. Obſervemus ergo diem Dominicam & ſanctificemus illam ſicut antiquis de ſabbato praeceptum eſt, dicente Legiſlatore, A Veſpera uſque ad Veſperam celebrabitis ſabbata veſtra. Videamus ne otium noſtrum vanum ſit. Veſpera Diei Sabbati, uſquead Veſperam Diei Dominici ſequeſtrati à rurali opere & omni negotio, ſolo divino cultui vacemus. To whom I may adde his Coetanian Haymo Halberſtattenſis, Homilia in die Paſchatis p, 7, 8. who there reſolves in punctuall termes, that the Lords-day begins and ends at Evening, not at morning; and ſo ought to be ſolemnized from Evening to Evening.

My nineteenth, is the Councell of Compendium, apud Radulphum Tungrenſem, de Canonum obſervantia, Propoſitio 15. Anno …60.Bibl. Patrum. Tom. 11. p. 445. F. Tom. 14. p. 242. & apud Alexandrum Aleſium, Summa Theologiae pars 3. Quaeſt. 31. Artic. 2. p. 145. Both theſe Authors being of the ſame judgement with this Councell, which decrees thus. Omnes Dies Dominicos à Veſpera uſque ad Veſperam omni v…neratione, devotione obſervari, &c. words moſt direct in point.

My twentieth, is the Authority of Amalarius Fortunatus, Biſhop of Triers, who flouriſhed about the Anno 920.year 920. De Eccleſiaſticis officiis, lib. 1 c. 12. Bibl. Patrum Tom. 9. pars 1. p. 311. F. Dominica Nox in magna gloria celebratur, ut liquet omnibus qui morem noſtrae Eccl…ſiae …enent. Unde Auguſtinus ex Sermone ad Populum vigiliis Paſchae. Deinde Sabbati Dies à ſua nocte incip…ens, finitus eſt veſpere incipienti… noctis: Quae pertinet ad imtium Diei Dominicae, quoniam Eam Dominus ſuae Reſurrectionis gloria conſecravit. Illius itaque Noctis ad in…tium Diei Dominicae pertinentis, nunc iſtam ſolenniter memoriam celebramus. What can be more plain to teſtifie, that both in the judgement and practiſe of that age the Lords-day did begin and end at Evening, and that Chriſt by his Reſurrection conſecrated this night for his ſervice, not the Morning and day following it onelyonly, excluding it.

My 21. is the Eccleſiaſticall Laws of Edgar and Canuius, p. 53Anno 96….two ancient Kings of this Iſland, recorded in Lambards Saxon Laws, and in Mr. Fox his book of Mart…rs, Edit. 1610. p. 715. & Spelmanni Concilia p. 445, 446. who both enacted, That the Lords-day ſhould be kept holy from Saturday Veſpers at three of the clock till Monday morning; beginning the ſolemnization of it on Saturday Evening at **Biſhop Alley mad… … 9. of the clock in his poore mans Library.3 of the clock, not at Midnight or morning following, and continuing it till Monday morning; for preventing all prophaneſſe and diſorders on our Sunday night, as being more fit to be ſpent in holy duties, than ſervile works, or paſtimes; it being fitter to give God more time than he commands, than to rob him of the leaſt minute. From theſe Kings raigns, it was the conſtant cuſtome of this Kingdome for Lab…u…ers, ſervants, & all others, to give over their week day works about Saturday Noon, or 3 of the clock, ſome ſpace before Evening ſervice, that ſo they might repair to Evening prayers that day, and after that begin the ſanctification of the Lords-day at Evening, as is evident by the ſtatutes of 4 H. 4. c. 14. 6 H. 6. c 3. and 23. H. 6. c. 13. which enact, That no Labourers whatſoever, ſhould take any hire for the Feſtivall dayes, nor for the half dayes for the Evens of Feaſts when they do not labour. Which cuſtome hath been obſerved in ſome places till of late (within the memory of ſuch who exceed not 50 years) the Saturday being eſteemed an half holy day, and ſervants recreating th…mſelves upon it a little before night, that ſo they might avoid all Paſtimes on the Lords-day, and keep it holy from Evening to Evening. Which (together with the cuſtome of obſerving Holy-day Eves, becauſe thoſe dayes began at Evening) is a manifeſt and direct evidence, that the Church of England (till of late ſome taught the co…trar…) did begin the Lords-day on Saturday Evening, even from theſe Kings time, and long before; and therefore ſhould proceed to do ſo now. The ſame Law was enacted by William King of Scots. Anno 1203, which was likewiſe ratified by a Scotiſh Councill, as Hector Boetius Anno 1203.lib. 13. de Scotis; & Centuriae Magdeburg. Cent. 13. Col. 932. lib. 48. & Col. 788. l. 40. accord. viz. That Sunday ſhould be p. 54kept holy, from Saturday at 3 of the Clock, till Monday Evening; that none ſhould do any worldly buſineſſe thereon, but be imployed onelyonly in holy actions, and King Alexander the third of Scotland in a Parliament, An. 1314. decreed, That none ſhould fiſh in the waters, from Saturday Veſpers til Monday morning.

My 22. is the Decree of the Councill of Lyons, concerning Holy dayes, recorded by Juo Carnotenſis. Decretalium pars 4 c. 14 & Gratian de Conſecratione Diſtinct. 3 fol 663. Anno 1020.Pronunciandum eſt Laicis ut ſciant tempora feriandi per annum, ſcilicet, Omnem Dominicam à Veſpera uſque ad Veſperam. Upon which Ba…tholomaeus Brixienſis. (on Gratian's Text) gives this Gloſſe: uſque ad Veſperam. Hi… habes Quando incipiat Di…s ſecundum Canones; ſ…i…ic…t A VESPERA. Gratian, Juo, Panormitan, Hoſtienſis, with other Canoniſts being of the ſame judgement too. What can be more direct or …oſitive than this?

The 23 Is Honorius Auguſtodunenſis, de Imagine Mundi, lib. 2 c. 27. de initio & fine dierum, Bibl. Patrum Tom. 12. p 497. Anno 1120.R. Chriſtiani Diem Dominicam à Veſpera uſque in Veſperam finiunt.

My 24. Is the Synod under Simon and Galo the Legat, apud Bochellum, decret-Eccleſ. Gal. lib. 4. Tit. 7. c. 14. p 578. & Tit. 10. Anno 121….c. 12. p. 595. Pronunciandum eſt Laicis ut ſciant tempora feriandi per annum id eſt, Omnem Dominicam, à Veſpera uſque ad Veſperam. Nec ali…uis à veſpera Diei Sabbati, ad veſperam Diei Domin…cae ad molendina aquar…m, nec ad aliqua alia molere audeat. A ull reſolution in this Controverſie.

My 25. Is Pope Gregory the …i…th, Decretalium lib. 2. Tit. 9. de Feriis. c. 2 p 595. Who determines thus. Omnem Anno 1273.Dominicam Veſperam à Veſpera uſque ad Veſperam …eriandum Sanctam D…em Dominic…m Ab ho a Diei Sabbati Veſpertina inchoandam. It ne…ds no Gloſſe being ſo di…ct

My 26. Is the Canon of the Synod of Angiers. Apud Bochellum Decret. Eccl…ſ. l. 4. Tit. 10. p. 14. p. 578. Inhibemus molitoribus Anno 1280.etiam quibuſeunque ſub poena interminatione praedicta, & molendinarum Dominis, Nè ipſi Diebus Dominicis, maximè à veſpera Diei Sabbati, uſque ad veſperam Diei Dominicae molendina molire faciant aut permittant, p. 55non obſtante longi temporis abuſu, qui non uſus cenſendus aut conſuetudo, imò verius corruptela, cum tanta ſint graviora peceata, quanto diutius infoelicem animam detinuerant obligatam, cum aliqua praeſcriptio contra praecepta decalogi locum ſibi vindicare non poſſit. A direct evidence.

My 27, is a domeſtick Provinciall Conſtitution under Anno 1320.Simon Iſleep Archbiſhop of Canterbury recorded by Lindwood, Conſtit. Provincialium l. 2. Tit. de Feriis fol. 74. B. And by Joannis de Aton: fol. 148. a. Inprimis ſacrum diem Dominicum ab hora veſpertina Diei Sabbati inchoandum, which needs no other Gloſſe but Lindwoods, who thence concludes, That the Lords-day ever begins at Evening: the conſtant ancient Doctrine of our Church:

My 28. is an ancient Engliſh Dialogue upon the Commandements, Anno 1496.intituled Dives & Pauper, firſt Printed Anno 1496, and after reprinted by Thomas Berthelet the Kings Printer, Anno 1536. . Which Book on the third (our fourth) Commandement ch. 14. f. 132. &c. 6. f. 11…. demanding this Queſtion; How long ought the Holy day to be kept and hallowed? reſolves it thus, From Even to Even; as Raymundus, ſaith, and the Law. (Extrau. l. 5. Tit. de Feriis. Omnes dies) We have ordained that all Sundayes be kept with all manner of worſhip, From Even to Even; and holy Writ ſaith alſo, and God himſelf: From Even to Even ſhall you celebrate the Sabbaths.

My 29. is an old Engliſh Treatiſe intituled, The Flower Anno 1521.of the Commandements of God, Printed at London, by Wynkin de Ward, Anno 1521. ch. 3. on the third (our fourth) Commandement, f. 31. 32. Which thus determines. Nothing is to be done on the Sunday, but to be beſied towards God, him for to Honour. Queſtion, Who ſo ſhould demand, At what houre a man ſhould begin to celebrate the Feaſts. The Anſwer, Regularly, men ſay, that from the one Evenſon unto the other Even-ſong the Chyrk make ſolemnity. It is written Extrau. de Feriis, & de conſecratione diſtinct. 1. cap. Miſſas; Omnes dies Dominitos à veſpera in veſperam decernimus obſervari. In like wiſe, ſaith the Scripture, in many places. à veſpera ad veſperam celebrabitis Sabbata veſtra. This ſcripture reproveth p. 56the fully of ſome ſimple men, the which reputeth not to be ſin to labour and work late on the Saturday at night, and ween that it is ſin, to work onelyonly on the Monday in the Morning. Theſe two laſt authorities I h…v… cited at large, becauſe they are punctuall, the books unknown to moſt; and …ully manifeſt the Doctrine and practiſe of the Church of England in that and ſormer ages, to be fully conſonant to my opi…ion; though now out of ignorance of Antiquity, r…puted a ſtrange, unheard of Novel…y, by …ome who repute themſelves no mean Rabbies, and ſcorn the Title of Ignoramus, wherewith they upbraid all Lawyers, though more knowing, more learned, than many of themſelves.

30. To theſe I could h…ve added ſundry others; but to avoid prolixity, I ſhall onelyonly remember the names and From Anno 1…00. to 1620.works of ſome late Authors, from Anno 1100. till this preſent, who expreſſely reſolve. That the Lords-day begins and concludes at Evening. N… to mention Juo Carnoten-Gratian, Alexander A…enſis, Radulphus T…ngrenſis, Barthol…mae-Brixienſis, Joannis de Thiery, Antonius de Brutio, Gulielmus Lindwood, Joannis de Aton, Laurentius Surius, or Laurentius Bechellus, who all concurre in this opinion in their f…re-named works, where the precedent Canons and Decrees are regiſtred; I ſhall onelyonly refer you to Thomas Aquinas in 3. Sentent. Diſtinct. 37. Art. 5. Diſtinct. 11. qu. 2. Art. 2. qu. 3. ad 2^m 2^a ſ…cundae. qu. 122. art. 4. Toſtatus Abulenſis in in Exod. c. 20. qu. 12. Hoſtienſis ſum. l. 2. Tit. de Feriis ſol. 142. Joannis de Burgo (Chanceilour of Cambridge in Henry …he ſixth his raign) Pupilla oculip…rs 9. c 6. de Feriis B. E. Baptiſta Trouomala in his Summa Roſella Tit. Feriae. ſect 4, 5. Angelus de Clavaſio, in his Summa Angelica, Tit. Dies ſect. 1. Cavarruvius l. 4. c. 13. Tom. 2. with all other Canoniſts in the titles De Feriis, & Diehus Feſtis, who all reſolve in theſe very p…ſi…ive terms. Abſtinendum eſt ab op…ribus omni die Dominica. Ab Hora D…ei Sab…ti veſpertina inchoando, non ipſam Ho…am praeveniendo. Quod feriation…m diet Sabbati tenere d…bemus, à veſpera ad v…ſperam, ſci…icet ab ultima parte diei praecedentia vigiliae, Quod dies quoad celebration…m divinaerum conſideratur de veſpera in veſperam: and That p. 57the whole day is to be wholly dedicated to God, and ſpent in his Service and Worſhip. Which reſolution is likewiſe ſeconded by Fridericus Lindebrogus in his Gloſſarium: in Cod: Legum Antiquarum. Tit. Dominicus dies, by learned Hoſpinian de origine Feſtorum. fol. 31. 68, 69, 70. 161, 162. by Mr. Sprint in his Treatiſe of the Sabbath, with aaSee Hiſtriomaſtix p. 643, 644. and the Table.ſundry others: Wherefore I ſhall cloſe up theſe authorities with that of Jacobus de Graffiis, Deciſionum aurearum caſuum Conſcientiae, Pars 2. lib. 2. c. 13. De Diebus Feſtis, ſect. 8. 9, 10. p. 136, 137. Qua ad feriationem INCIPIT DIES VESPERA PRAECEDENTI, ET FINITUR IN SEQUENTI VESPERA, &c. Igitur SECUNDUM SCRIPTURAM ET ECCLESIAM FESTUM INCIPIT IMMEDIATE POST OCCASUM SOLIS DIEI PRAECEDENTIS USQUE AD OCCASUM SOLIS DIEI FESTI. Igitur ex his colligitur, QUOD NULLA CONSUETUDO POTEST EXCUSARE LABORANTES SABBATO POST OCCASUM, vel in praecipuis ſolemnitatibus, CUM FIAT CONTRA JUS DIVINUM. For which he quotes Piſanus, verbo Feriae, as concurring with him. From all which expreſſe concurring authorities (which none ever contradicted before Wolphius, for ought that can be proved) to which I might ſubjoin the opinions and practiſe of Mr. Cotton, Mr. Hooker, with ſundry other Miniſters and Churches in New England; I hope I may ſafely conclude; That the Church and people of God, together with the Fathers, Councels, and learned of all ages, from the very firſt inſtitution of the Lords day, to this preſent, have conſtanly reſolved, both by their Writings and practiſe too, that the Lords-day doth, and ought of right to begin and end at Evening; not at Morning or Midnight, and that all former ag…s have thus conſtantly ſolemnized it; as all theſe ſeverall Teſtimonies clearly manifeſt, beyond all contradiction or diſpute.

I have now (I hope) by all the premiſes ſufficiently proved the truth of this Poſi…ion; That the Sabbath and Lords-day doth and ought of right to begin and end at Evening, not at Morning or Midnight; and manifeſted p. 58it to be the reſolved Doctrine and conſtant practiſe of all fotmer age. There is nothing now remaining but that I ſhould anſwer thoſe Pretences or Ojections, which are or may be made againſt it; and take off one Cavill which may be made againſt ſome of the premiſes: when this is diſpatched, the truth will be moſt perſpicuous, ſo that none can further doubt or queſtion it, (as I ſuppoſe) for the future.

The Arguments produced for the proof of the adverſe opinions, (or rather onelyonly for one of them, to wit, that the Lords-day begins and ends at morning) are ſix; which I ſhall anſwer in order.

The firſt of them is this. That what the Law of nature ſetled for a time, to wit, that the Sabbath and other Objection 1.dayes ſhould begin at Evening, **See Wolphius, Chronolog. l. 2. c. 1. Dr. Bound of the Sabbath, l. 2 p. …6. with othersthat Chriſts Reſurrection, a part of his Redemption, hath now changed to the morning; the work of redemption being far more excellent than the work of Creation. Which if we reduce to a Logicall Argument is but this. Chriſts Reſurrection a part of his Redemption, is more excellent than the work of Creation, Ergo it changed the beginning of the Lords day, and by conſequence of all other dayes, from Evening to Morning.

To which I anſwer, 1. It is very dangerous, unſafe for any Mortalls to make compariſon between the glorious works, actions, attributes, and ordinances of Almighty God, and to prefer one of them ſo highly before the other (as many do) without an expreſſe warrant from God himſelf in his word, which hath been the cauſe of many aaHene… Aquinas prima ſecundae. Quaeſt. 100. Artic. 5. ad ſ…cun. concludes, Inter omnia benefi. cia Dei commemoranda PRIMUM ET PRAECIPUUM EST BENEFICIUM CREATIONIS, quod commemeratur in ſanctificatione Sabbati, unde Exod. 20 11. PRO RATIONE QUARTI PRAECEPTI PONITUR: with which [3 Synod Pariſienſis, Anno 1557. apud Boshellum, Decret. Eccleſ. Gall. p. 589. concurres, and Chryſoſtome Hom. 4. ſuper Matthaeum.Exod 20:11groſſe errors and practiſes amongſt Chriſtians. I grant the work of Chriſts Redemption is a moſt glorious work, and ſignal teſtimony of Gods tranſcendent love to the world of Gods elect and redeemed ones, John 3. 16. Rom. 5. 8. Epheſ. 2. 4, 5. c. 5. 2. 25. 2 Theſ. 2. 16. Rev. 1. 5. But was not his creating of us, in holyneſſe and righteouſneſſe after his own image and likeneſſe, as tranſcendent p. 59an act of love as this? Gen. 1. 26, 27. Pſal. 8. No doubt it is.

2. That no Scripture, (to my beſt obſervation) prefers or advanceth the work of Redemption (much leſſe our Saviours Reſurrection from the dead on the firſt day; being but one part or branch thereof) before the work of Creation; both theſe works being very great and glorious in themſelves: wherefore I cannot believe the work of Redemption, or Chriſts Reſurrection alone, to be more excellent and glorious than the work of Creation, without ſufficient Texts, and Scripture grounds to prove it; but may deny it as a preſumptuous fancy or unſound aſſertion, till ſatisfactorily proved, as well as peremptorily averred without proof.

3. If ſuch compariſons may be admitted, or made without preſumption, in my apprehenſion, Gen. 1. and 2. compared with Pſalm 8. Pſal. 104. Pſal. 19. 1. 2, 9. Pſal. 95. 6, 7. Pſal. 100. 1, 2, 3, 4. Pſalm 148. Job 36. and 39. Eccleſ. 12. 1. 1. Iſa. 37. 16. c. 40. 28. c. 43. 1. c. 44. 4. c. 45. 12. 18. c. 51. 13. Jer. 10. 11, 12. c. 14. 22. c. 27. 5. c. 32. 17, 18, 19. c. 51. 15, 16. Jonah 1. 9. John 1. 3. 10. Acts 2. 24. c. 14, 15. c. 17. 24, 25, 26. Rom. 1. 19, 20. Col. 1. 16, 17, 18. Heb. 1. 1, 2. 1 Pet. 4. 19. Rev. 4. 11. cap. 10, 6. and the fourth Commandement it ſelf, Exod. 20. 8, to 12. ſeem to prefer the work of Creation before the work of Redemption, as moſt of all manifeſting, declaring, magnifying the infinite power, wiſdome, greatneſſe, glory, majeſy, providence, bounty, ſoveraignty, Deity of God; and as the ſtrongeſt motive and obligation to all his Creatures (and redeemed Saints likewiſe) to adore, worſhip, love, fear, ſerve, reverence, obey God as their Creator, and to depend, reſt, truſt, commit themſelves to him alone.

4. Theſe reaſons ſeem to advance the work of Creation before the work of Redemption.

Firſt, it is the Firſt and moſt ancient of all Gods viſible works, Gen. 1. 1. Deut. 4. 32. Mark 13. 19. Rev. 3. 14. 2 Pet. 3. 4. far antienter than Chriſts Reſurrection or work of Redemption. And that which is Antienteſt, is uſually beſt and honourableſt, Pſal. 77. 5. Iſa. 3. 2. c. 9. 15. c. 44. 7. c. 24. 23. c. 51. 19. Jer. 18. 15. Dan. 7. 9. 13. 22. John 1. 2, 3. 1 Kings 12. 6. Jer. 6. 16. Acts 22. 16. 1 Joh. 2. 7. Rev. 3: 14.

p. 60Secondly, the work of aaSabbatum inter caetera Festa tantum praeſcribitur in D…calogo quia figurabat GENERALIA BENEFICIA DEI ſcilicet, CREATIONIS & beatitudinis, Aquinas prima ſecundae quaeſt. 100. Artic. 5. ſecund. Qu. 102. Art. 4. 10^m ſecunda ſecundae qu. Artic 4. ad 2^m Alenſis Sum. Theol. Tom. 3. qu. 32. m. 1, 2. 3 Bernardinus Senenſis Sum. 10. Artic. 1. c. 1. 2. Bonaventura & Media villa. in l. 3. Sent. Diſt. 37.Creation is the very greateſt of all Gods works, and more univerſall, generall, extenſive than the work of Redemption: extending to all the Glorious angels, Sun, Moon, Starres, Heavens, Aire, Earth, Sea, with all the ſeverall creatures in them; whatſoever and to all mankind. Gen. 1. and 2. Pſalm 83. Pſalm 104. Pſalm 148. 4. 5, 6. Iſa. 40. 26. c. 42. 5 c. 45. 12, 18. John 1. 3. Epheſ. 3. 9. Col. 1. 14. Rev. 4. 11. c. 10. 6. yea, to Jeſus Chriſt himſelf, ſtiled; the beginning of the Creation of God. Rev. 3. 14. Therefore, more excellent, greater, glorious than the work of Redemption, bbEpheſ. 1. 4. …0. 15. Col. 1, 2, 14 Rev. 5. 9. 1 Pet 1. 2. 19. Heb. 2. 16. Jude 6.Eph 1:4Col 1:2Col 1:14Rev 5:91 Pet 1:21 Pet 1:19Heb 2:16Jude 1:6peculiar onelyonly to Gods elect, the ſmalleſt part of men; not univerſall to all Mankind; much leſſe to Angels, and all other Creatures: Now it is a received Maxime in Divinity, Morality, Policy, Reaſon; Bonum quo communius, eo melius. See Pſalm 145. 9, 10, 14, 15, 16. whence Philo the Jew, de Opificio Mundi, ſtiles the Sabbath in memory of it; Feſtum non unius populi Regioniſve, ſed in univerſum omnium: quae ſola digna eſt ut dieatur Popularis Feſtivitas.

Thirdly, God himſelf created all things at fi…ſt, very good, perfect, pure, excellent; and man himſelf after his own image, in Holineſſe, true Righteouſneſſe, Integrity, …erfection, without Sinne, Corruption, Imperfection or obliquity, Gen. 1. 18. 25. to the end. c. 5. 1. c. 9. 6. Eccleſ. 7. 27. 1 Cor. 11. 7. Ephef. 4. 24. Col. 3. 10. Man being depraved, corrupted by Adams ſin and fall, which brought a ccGen. 3. 17, 18. 19. Levit. 26. 14. to 40. Deut. 28. 14. to 68. Pſal. 107. 33, 34. Mal. 3. 9. 11. c. 2. 2. Rom. 8. 19. 20. 21, 22.Gen 3:17Gen 3:18Gen 3:19Lev 26:14–40Deut 28:14–68Ps 107:33Ps 107:34Mal 3:9Mal 3:11Rom 8:19Rom 8:20Rom 8:21Rom 8:22curſe upon Mankind and all other creatures too: Chriſts Redemption, though it hath freed all his Elected, called, juſtified, ſanctified ones from Hell, death and damnation, the condemning, ruling power of ſin, and curſe of the Law; y…t it hath not redeemed them (much leſſe the generality of mankind and other Creatures) from the pollution, corruption of Sinne, l…ſt and …ll thoſe temporall miſeries, curſes, plagues, Judgements, imperfections in this life, which ſinne hath brought upon them: nor yet reſtored them to ſuch a glorious, happy, perfect condition here, as that wherin man was firſt created: the beſt of Saints on earth, having many remainders of ſinne, corruptions, defects and infirmities in them till they come to heaven, 1 Kings 8. 46. Eccleſ. 7. 20. Rom. 7. 7. to the end, James p. 613. 2. 1 John 1. 8, 10. c. 2. 1. 2. Therefore in this reſpect, the work of Creation excells that of Redemption, in relation to all the creatures corrupted, vitiated by mans fall, and of the redeemed themſelves, whiles they continue on earth, and have cauſe to celebrate Sabbaths and Lords-Dayes, to ſanctifie and make them holier.

4. Some of the creatures, as the Angels, Chriſt himſelf, as man and a creature, (if not the Sun, Moon, Stars, heavens) the works of Gods creation; are more excellent and gloious than man, or any Saints on earth, the …ubject of Chriſts Redemption, Pſalm 8. Heb. 1. Rev. 3. 14. 2 Theſſ. 1. 7. Pſalm 103. 20. Mat. 25. 31. Heb. 2. 7, 9. c. 12. 22. Rev. 14. 10. Luke 20. 36. compared together. Therefore the work of Creation is more exellent than that of Redemption.

Fifthly, without the work of Creation, there could be no work of redemption; the chief end whereof is to reſtore us to that felicity, aaSee Philo Judaeus de op ſicio mundi.Happineſſe in the enjoyment of God and his creatures, which man in his innocency, (had h… p…rſevered in that eſtate) ſhould have enjoyed by the work of creation. Therefore the work of Creation is at leaſt as excellent as glorious, as the work of redemption, if not more eminent than it.

Sixthly, the excellency and glory of the work of redemption conſiſts principally in this, that it was wrought by Jeſus Chriſt himſelf, the onelyonly beloved Sonne of God Luke▪ 1. 6. 8. 99. Rev. 3. 24. Gal. 3. 17 Col. 1. 14. Heb. 9. 12 1 Pet. 1. 18, 19. Rev. 5. 9. But this cannot advance it above the work of creation; God created all things by Jeſus Chriſt (as well as redeemed his elect) Epheſ. 3. 9. Col. 1. 16. and that onelyonly as he was God, and the word, Heb. 1. 2. John 1. 1 2, 3. Gen. 1. 1, 3, 26. not as God and man.

Seventhly all accord, that it is a work of bbMagis praecipitur obſervatio Sabbati quam al…arum ſol…mnitatum, quia b…neficium Creationis in hoc commemora…ur. QVOD EST PRAECIPIUM INTER PRAE…ERITA Angelus de Clavaſio. in ſumma Argelica. Tit. P…aecep…um ſest. 6. …. 194.greater excellency, omni…ot…n…y, power, love, to create and make all things out of nothing, then to repair, reſtore, rectifie things already created when deprav…d, defiled, cap…ivated or impaired. See Baſil and Amb…oſe in their Hexamerons, moſt Commentators on Gen. 1. and Iſa. 45. 5. to 20. c. 40. 48. Re. 4. 11. Acts 17. 24. Heb. 3. 4. Therefore I may ſafer conclud…, that the work of Creation p. 62is ccSee Zanchius de operibus Creationis lib.greater and more excellent than the work of Redemption, from theſe Texts and Reaſons; then my Antagoniſts averre the work of Redemption to tranſcend the work of Creation in excellency and greatneſſe, without Scriptures or ſolid reaſons grounded on it.

5. Admit the whole work of Redemption wrought by Chriſt, to be better, greater, excellenter than the work of Creation: Yet none can prove or demonſtrate, that Chrſtsi Reſurrection (one part onelyonly of his work of redemption, on the firſt day of the week) is greater than the whole work of Creation. Therefore they cannot conclude from it alone, that this his bare Reſurrection ſhould alter the beginning, end, limits, nature of times, and dayes, ſettled by God at the very Creation; as they here argue.

6. Admit Chriſts Reſurrection and work of Redemption, to be greater, better, excellenter than Gods work of Creation, (which I deny) will it thence follow; Ergo, it altered the work of Creation; the cauſe of Sunne, Moon, Starres, Dayes, weeks, years; the beginning and end of the Sabbath, or firſt day of the week, and by conſequence of all other dayes and times ſetled by God himſelf at the Creation by an unalterable Law? Gen. 1. 5. 8. to 20. 23. 21. c. 2. 2, 3. Exod. 20. 8. to 12. Pſalm 148. 5. 6. Eccl. 3. 14. Jer. 31. 35, 36. c. 33. 20, 21. 2 Pe. 3. 14. Certainly all theſe Texts wi… others forecited, reſolve, and experience proves the contrary, the dayes, weeks, months, morning, Evening, courſe of Sunne, Moon, and Starres, being ſtill the ſame they were from the Creation till this preſent; and every thing or action that is greater, better than another, not abrogating or altering their courſe or limits which God or men had formerly ſettled.

7. The ends of Chriſts Reſurrection and Redemption were meerly ſpirituall, to redeem, juſtifie, raiſe up from ſinne, from the dead, and avance to heaven at laſt, all thoſe whom Chriſt redeemed, John 5. 29. c. 11. 25. Rom. 1. 4. Rom. 5. 5. to 16. 1 Cor. 15. throughout, Phil. 3. 10. 11. 1 Pet. 1. 1. 3 c. 21. Rev. 20. 5. 6. Rom. 4. 24, 25. c. 8. 11. 2 Cor. p. 634. 14. Epheſ. 2. 6. Not to alter the beginning or ending of dayes, times, ▪ſeaſons: not one of all theſe Texts (nor any other ſpeaking of Chriſts Reſurrection, and the ends or benefits thereof) aſſ…rtin…, importing, much leſſe reſolving any thing: Therefore it did not, could not alter the beginning or limits of the fi…ſt day, …i…her as a naturall, or as his Reſurrection day, as theſe Writers averre.

8. Chriſts Pa…ſion, aaIſa. 53. throughout. Rom. 3 25. c 3. 9. c. 4. 25. Eph. 1. 5. c. 2. 13. col. 1. 20, 21, 22 Heb 9 7. to 26. c. 10. 10 c. 12. 24 c. 13 c. 13. 11, 12. 1 Pet. 1. 2, 18 19. John 17. Rom. 5. 9.Isa 53Rom 3:25Eph 1:5Heb 9:7–261 Pet 1:21 Pet 1:18John 17Rom 5:9bloodſhed, was the principall part of his Redemption, yea his Nativity, Aſcention (to omit his whole life on earth, and perpetuall mediation in heaven for us) were parts thereof; the one the firſt part, the other th… laſt of all: B…t it is clear that our Saviours Paſſion and bloodſhed in the Evening, (though it were the chief…ſt part of his Redemption) made no alteration in the b…ginning or end of dayes, ſo as to change the beginning of Goodfriday f…om Evening before, to three of the clock in the afternoon; that his Nativity (about Midnight) or his Aſcention (about Noon or eleven of the clock in the morning, as is moſt probable) did not tranſlite the beginning of thoſe dayes, or any other, to Midnight, Noon, or Morning, though they were the firſt and laſt parts of of his work of Redemption; why then ſhould his Reſurrection onelyonly in the Morning (a leſſe principall part of his work, than his Paſſion, or perchance than his Nativity or Aſcention; the one of which preceded the other followed his Reſurrection) make ſuch a change in dayes beginnings, when neither of theſe three other did ſo? If it be, becauſe it was a part of Chriſts Redemption. So were the other three, and yet they produced no ſuch mutation; and why a part of Chriſts Redemption ſhould cauſe ſuch an alteration, onelyonly becauſe it is a part: or why one inferior part of it alone, ſhould do it, and not the chiefeſt; why the intermediate, not the firſt, or laſt part of it, tranſcends my apprehenſion. If it be becauſe God ordained it ſhould effect ſuch a tranſmutation, then ſhew me expreſſe Scripture for it, (as none can do) or elſe reject it for a groundleſſe fancy, as in truth it is, But p. 64more of this in the Anſwer to the next Objection.

The ſecond Objection is this, Chriſts Reſurrection on the firſt day of the week in the morning, did actually Objection 2.change the beginning of the day from Evening to morning, and conſtitute the Lords-day to begin at morning. Therfore it ought to begin at morning. If we c…ſt this into a ſormall Argument, it will be more perſpicuous. Chriſts Reſurrection, the cauſe of the Lords-day, was not till the morning, Ergo the Lords-day muſt not begin till morning, becauſe the effect muſt needs be with or ſubſequent to the cauſe, and cannot precede it; whereas the effect ſhould over-reach …e cauſe in point of time, if the Lords-day ſhould begin at Evening, Chriſts Reſurrection beginning not till the morning. This reaſon and argument is the main foundation whereon the Oppoſites build their errour; wherefore I ſhall be more copious in diſcovering the ſandineſſe, falſhood, and fallaciouſneſſe of it.

Firſt therefore, I anſwer, that this whole Argument, is but a chain of ſeverall groſſe falſhoods and miſtakes, Anſwer 1.contrary to the Scriptures: I wonder therefore why ſo many grave, judicious men ſhould be enſnared by it.

1. The firſt of them (the ground work of all the reſt, and of this errour concerning the Lords-day beginning at morning is this, That Chriſts Reſurrection did alter the beginning of that firſt day of the week, whereon be aroſe, from Evening to Morning: which I have manifeſted to be an apparent Errour contrary to the Scriptures; which teſtifie that that day began at Evening, and that Chriſts Reſurrection did nothing alter it; as the third and fifth preceding Concluſions prove at large. Wherefore I ſhall here demand of the Objectors, how it appears that Chriſts Reſurrection made ſuch a change as they pretend? If by Scripture, ſhew one Text, that neceſſarily proves it: this I am ſure they cannot do. If not by Scripture: then it is a meere groundleſſe conceit of their own forging. Yea, but though they want Scripture, yet they have this ſound reaſon to prove it: Chriſt roſe again upon the firſt morning; p. 65therefore he tranſlated the beginning of it from Evenig to morning. To which I reply, that this main Capitall reaſon is but a groſſe in conſequent, and a circular Argumentation; For if the Argument be denyed, as juſtly it may be; then they prove it by that very medium which was next before denied, and they ought to make good; that Chriſts Reſurrection did chan…e the day from morning to Evening (there being no other medium but this to confirm it) therefore if he roſe again upon it in the morning, he made ſuch a change as they pretend. So that this their reaſon is but Idem per Idem, a Petitio principii a Circular diſpute, a groſſe Non ſequitur, and ſo to be rejected as falſe and idle. But yet a little more to lay open the falſhhood of this Propoſition; That Chiſts Reſurrection made ſuch an alteration of that firſt dayes beginning (which hath neither Scripture nor Reaſon to back it.)

I would firſt demand this Queſtion of them. Why Chriſts Reſurrection ſhould produce ſuch a Change, when as his Nativity, Paſſion and Aſcention, (parts of his Redemption too, as beneficiall to Chriſtians as his Reſurrection) had no ſuch effect?

2. How they come to know, that ſuch a Change was de Facto made, when no Scripture rev…als or intimates it?

3. How was it poſſible for Chriſts Reſurrection to call back and adnul that beginning of the day, which was irrevocably paſt, and gone before it happened? ſince by their own Rule, the effect cannot precede the cauſe; and ſo by the ſame Reaſon, Chriſts Reſurrection in the morning could not operate à parte ante, to change the beginning of that day, which was actually paſt at Evening.

4. Where they did …ver read, that occaſions happening upon any dayes, did alter or bound on… the beginning and end of dayes? the dayes ever bounding out the occaſions (which we ſay happened upon ſuch a day and houre) not the occaſions the dayes?