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

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

p. 655. How Chriſts Reſurrection could change this dayes beginning, when as it altered not its name, nature or order, p. 64duplicate page p. 65duplicate page p. 66(it being ſtill the firſt day of the week, as it was at the Creation, the week remaining yet the ſame) and ſeeing it made no change in the courſe of the Sun, and Moon, of day, and night, which rule bound out, and make up the naturall day?

6. How that which hath no limits of its own, but that which it had from the day on which it happened, (the firſt dayes morning being that which limited the Reſurrection in point of time, and reduced it to a certainty) can poſſibly put bounds of time unto the day, which bounds outit? If they cannot reſolve all theſe, Queries they muſt then diſclaim this main fundamentall Concluſion, upon which they build their falſe grounded Error, as I have formerly proved. This is the firſt falſhood.

The ſecond is this, That Chriſts Reſurrection was the cauſe of the Lords-day. This I ſay, is both a falſhood and a fallacy. To make it more evidently ſo, we muſt conſider the Lords-day, either as a naturall day, conſiſting of 24 houres, meaſured out by the Sunne or primum mrbile, and made up of the night and artificiall day: or as a Lords-day; that is, a day devoted and ſequeſtred unto Gods immediate worſhip. If we conſider it materially, or m…erly as a day, it is clear, that Chriſts Reſurrection was no cauſe of the firſt day; for that was inſtituted by God at the Creation, Gen. 1. 5. who then appointed the Sunne, Moon, and Starres, to rule, limit, govern both the day and night, and to be the ſole cauſes of them, Gen. 1. 14. to 22. Pſalm 74. 16, 17. Pſalm 136. 6, 7, 8. Pſal. 104. 19. Jer. 31. 35, 36. c. 33. 20. Neither could Chriſts Reſurrection be the cauſe of that day on which he aroſe; for it was begun before he roſe again; and it had been and continued a day, though he had never riſen on it; therefore it was no cauſe of it as a day. Beſides, all time is the meaſure of motion, and ſo the motion of the Primum mobile the alone cauſe of it, and of this day too. Chriſts Reſurrection thererefore being no cauſe of the Lords-day, as a day, could not alter the beginning of it in ſuch manner as is prtended; ſince the Lords-day hath no bounds or limits, p. 67beginning or end, neither is it properly a part of time, but onelyonly as it is a day, not as a Lords-day. Wherefore when you affirm that Chriſts Reſurrection was the cauſe of the Lords-day, & therefore it changed the beginning of it; your meaning is and muſt be, that it was the cauſe of it, and that it changed the beginning thereof, as it was a naturall day (the change here r…l…ing onelyonly to the time and limits of the day, not ſimply to the quality, as it is a Lords-day, it having no limits at all, as it is a Lords day, but meerly as it is a naturall day;) which is a groſſe aaChriſts Reſurrestion is no more the cauſe of the Lords-day as a day; then Baptiſme is … cauſe of the Sac…am…ntal water, as water; or Christs conſecration of the Sacramentall Bread and wine the cauſe of th…m as they are bread and wine; or the O…dination of M…niſters, the cauſe of them as they are men.untruth as I have proved, yea a fallacy too, in applying that to this day, as a day, which is ſpoken onelyonly and intended of it, meerly as a Lords-day. To illuſtrate this by an example. The firſt day of the week, is like to water in Baptiſme, to Bread and Wine in the Sacrament, to a Church that is conſecrated, or to one abou to enter into Orders: Now as we uſe to ſay, th…t Baptiſme doth change the water, the Sacramentall conſecration the bread and wine, Conſecration Canonicall the Church, and ordination the man; if we mean they change their very nature, eſſence and ſubſtance, the ſpeech is meerly falſe; for they continue in nature, in ſubſtance, the ſame they were before; if we intend they onelyonly alter their uſe, which is true; and yet apply this alteration to the ſubſtance (as the Papiſts do in caſe of the Sacament, arguing thus; the Fathers ſay, that the Bread and Wine are changed after Conſecration, to wit, in their uſe onelyonly; Ergo they are tranſubſtantiated and changed in th…ir ſubſtance;) then it is but a fallacy or equivocation which being explained proves but a meere Non ſequitur, fince the change in the uſe or quality onelyonly, infers no neceſſary alteration in the Subſtance. So when the Objectors ſay, that Chriſts Reſurrection did change the firſt day of the week; if they mean onelyonly that it was the occaſion why the uſe of it was altered from a common day to an holy day: or when they affirm, that Chriſts Reſurrection was the cauſe of the Lords day, that is, the cauſe why the firſt day was and is ſolemnized as a Lords-day: their p. 68words are true in this ſenſe onelyonly; but then they neither prove nor imply any change at all in the limits, beginning or end of the firſt day, or in the day it ſelf, but in its uſe alone; and ſo the day continues the ſame in all theſe reſpects, as it was before. But when they go thus far, as to prove that Chriſts Reſurrection on it did alter the very beginning and end, (and ſo the nature and limits) of the day, becauſe it was the occaſion of altering its uſe (which is the thing they intend in both theſe Propoſitions) then the Argumentation is ſophiſticall, and the Concluſion this groſſe inconſequent; Chriſts Reſurrection was the cauſe of turning the firſt day of the week into the Lords-day; Ergo, it tranſlated the beginning of that day from morning to Evening. An Argument ſo abſurd, that the Objectors may now do well to bluſh at it. Again, if we conſider this day onelyonly, as it is a Lords-day, (that is, as a time conſecrated to Gods publick worſhip) if the Objectors intend by this Propoſition (Chriſts Reſurrection in the morning was the cauſe of the Lords-day) that is, it did actually conſecrate that very firſt day, whereon he aroſe, and all others ſucceeding it, for a Lords-day, even that very morning on which he aroſe again, as in truth they do; then I ſay it ſeems to me an apparent untruth. For though it be true that his Reſurrection on that day, was one generall originall occaſion of ſolemnizing it for the Lords-day; yet it is untrue that his bare Reſurrection onelyonly was the immediate efficient, conſtitutive cauſe of ſanctifying it for a Sabbath or Lords-day; or that it did ſanctifie that very day on which Chriſt aroſe for a Sabbath or Lords-day, even at that very time of the morning when he aroſe.

For firſt, Gods reſting from his work of Creation on the ſeventh day, is paralell in reaſon with Chriſts Reſurrection on the firſt day, in point of conſtituting either of them for a Sabbath or Holy day, as all acknowledge. But Gods reſting on the ſeventh day, was onelyonly the originall impulſive, not the immediate efficient, conſtitutive cauſe of the ſeventh day Sabbath; for it was not p. 69a Sabbath as ſoon as God began to reſt, or only becauſe he reſted on it; but becauſe he bleſſed and conſecrated it for a Sabbath, and commanded Adam and his poſterity to ſanctifie it for a Sabbath, as is clear by Gen 2. 2, 3. Exod. 20. 7. to 12. for he ſanctified it for a Sabbath becauſe he had reſted on it: ſo that his reſt was onelyonly the occaſion why this d…y was conſecrated for a Sabbath, rather than any of the other ſix; but that which made it a Sabbath, was Gods peculiar bleſſing, conſecration, and inſtitution of it for a Sabbath. So Gods paſſing over the Iſ…aelites, and ſlaving the Egyptians, was the occaſion why the 14. day of the firſt MonethMonth was ſolemnized …or a Paſſ…ov…r-day: but that which conſtituted it to be ſuch a day, was not his paſſing over the Iſraelites, but his expreſſe command to them to obſerve it throughout all their generations. Ex…d. 12 4. to 40. The Jews deliverance from Haman and th…i… other Enemies, was the cauſe or reaſon, why they **Esth. 9. 20, 21, &c.Esth 9:20Esth 9:21annually obſerved the fourteenth and fifteenth dayes of the MonethMonth Adar, as ſolemn Feſtivals; and the deliverance from the aaSee 3 Jac. c. 1Jas 1Gunpowder-Treaſon, the occaſion why we obſerve the fifth of November, as an annuall Feſtivall (which Feaſt we generally begin at Evening, ſince we then uſually begin to ring our bells in memory of our deliverance the morning following) but the imm… diate efficient conſtituting cauſe of theſe dayes for Holy-dayes, was neither the Jews deliverance nor ours; but the Law and ordinance of the Jews, Eſth. 9. 20 to 29. and the Sta…ute of 3 Jac…bi…c. 1. which ordained thoſe dayes to be ſolemnized and kept holy. So it is in all other dayes ſolemnities whatſoever, not the occaſion of their celebration, but the authority and command to ſanctifie them, is that which bbSee 5, & 6. E…. 6 c. 3. All Lawes and Canons touching Lords-days, Holy-dayes, Feaſt-dayes, and Thanksgiving dayes, and the Canoniſts Tit Feri…, & dies F…sti.conſtitutes them Holy-dayes; therefore by the ſelf ſame reaſon, Chriſts bare Reſurrection was onelyonly the occaſion why the Lords-day was afterwards ſanctified and obſerved; but that which conſtituted and made it a Lords-day or Chriſtian Sabbath, was ſome Precept or Ordinance of Chriſt, or his Apoſtles, or of the Primitive Church, without which it had not been actually a Lords-day or Sabbath in point of ſanctification, though Chriſt did riſe upon it.

p. 702. If Chriſts bare Reſurrection without more Ceremony, did actually conſecrate that very firſt day on which he aroſe, and all others for a Sabbath or Lords-day, what need then thoſe many large Diſcourſes of Divines, concernning the time when, the perſons by whom, or the Authority by which the Sabbath was tranſlated from the ſeventh day to the firſt, or this inſtituted ſor a Lords-day? Certainly if the very Reſurrection of Chriſt did actually perform all this, that very morning on which he aroſe, all theſe diſputes were at an end. But few or none have been ſo abſurd as to make Chriſts bare Reſurrection the immediate conſtituting cauſe of the firſt day for a Sabbath or Lords-day, much leſſe of that very day upon which Chriſt aroſe, which all the aaSee Mat. 28. 1. Mak 16. 2, 9. Luk. 29. 1. Joh. 20. 1. 19.Matt 28:1Evangeliſts ſtile, the Firſt day of the week, Even as it was Chriſts Reſurrection day; which ſhews, that it was not then actually conſtituted for a Sabbath or Lords-day, but continued an ordinary week-day, as before. Therefore it is not probable that it made …uch a change or conſecration of that very day.

3. None of the Evangeliſts in their Hiſtories of Chriſts Reſurrection, make mention either in direct terms, or by way of neceſſary inference, that our Saviours bare Reſurrection conſecrated that very firſt day whereon he aroſe, or any ſucceeding it, for a Sabbath or Lords-day; much leſſe that it changed the beginning thereof from mornning to Evening. Therefore certainly no ſuch alteration as is ſu…miſed, was actually effected by it.

4. Had Chriſts Reſurrection actually conſtituted that day on which he aroſe, and all other fi…ſt dayes enſuing for a Sabbath or Lords day, without further Ceremony, even on that day when he aroſe; then that day had been conſecrated for a Sabbath or Lords-day, and the ſeventh day Sabbath hadbeen tranſlated to it, before any man did or could take notice o… this alteration; before any knew this day was inſtituted for a Sabbath or …ords-day; yea, before it was known or believed that Chriſt was riſen again, to or by his Diſciples. For the bbMat. 28. 17. Ma…. 16 11, 13 14. Luk 24. 21, 22, 25, 26. 37. to 41. John 20, 19, 24, 25. 26. 1 Cor. 15. 4. to 9.Matt 28:17Luke 24:21Luke 24:22Luke 24:25Luke 24:26Luke 24:37–41John 20:19John 20:24John 20:25John 20:261 Cor 15:4–9Scripture is expreſſe, that he appeared not unto them till towards the Evening of that p. 71day; at which time Thomas was abſent, and ſome of them doubted, whether he were riſen again, or whether it was he or no: ſo that it is certain, they obſerved not that firſt day, as a Sabbath or Lords-day, in memory of his Reſurrection, But it is altogether improbable, that Chriſt would conſecrate that day for a Sabbath or Lords-day, before his Diſciples or any other knew of it; or that he would make an alteration of the Sabbath, (which ſo much concerned the Apoſtles and Church) in private, without their preſence or p…ivity: o… that he would conſec…ate that day for a Sabbath or Lords-day, in memory of his Reſurrection, before it was certainly known that he was riſen; or before he had ſhewed himſelf to his Diſciples after he was riſen; or before any did know it to be a Lords-day or Sabbath it being made ſo only for man, Mar. 2. 27. not for Chriſt himſelf, or Angels, who were onelyonly preſent with him when he aroſe. For Chriſt being onelyonly wiſe, did all things in bbJohn 2. 4. c. 12. 23. c. 13. 1. c. 17. 1. 1 Tim. 6. 15. Rom. 56. Gal. 2. 4. 2. 4.John 2:41 Tim 6:15Gal 2:4Gal 2:2the fitteſt ſeaſon, and in a publick manner, in the preſence of his diſciples, who were to be witneſſes of all his actions, ſpeeches, Acts 1. 2, 3 c. 2. 32. c. 10. 40, 41, 42, 43. 1 John …, 1, 3. 2 Pet. 1. 16, 17, 18. Luke 1. 2. Therefore he would not, he did not inſtitute that very day whereon he aroſe for a Sabbath or Lords-day, at the time when he aroſe, which the Evangeliſts certainly would have mentioned (being a matter of ſuch moment to the Church and Chriſtians) had it been done in truth, as pretended onelyonly, but not proved, neither in truth can be. If therefore the Objectors affirm; that Chriſts Reſurrection was the cauſe of the Lords-day as a Lords-day; that is, an immediate conſtituting cauſe of it, and that at the very moment when he aroſe, then it is a palpable untruth, as the premiſes manifeſt: If they mean by cauſe, onelyonly the impulſive cauſe or originall occaſion of its future conſecration or inſtitution for a Sabbath or Lords-day, then their Argument is but this. Chriſts Reſurrection (the occaſion of Chriſtians ſolemnizing the Lords-day, as a Lords-day or Sabbath) was in the morning; Ergo the Lords-day muſt being at morning: which is but p. 72a meere Non ſequitur; becauſe the occaſions of ſanctifying any dayes for Sabbaths or Holy-dayes, do not bound out the beginning or end of the dayes, for then theſe days muſt begin and conclude when the occaſi…ns of their ſolemnization do; But on the contrary, t…e dayes do ever limit the occaſions and F…ſtivalls, which muſt begin and end with the dayes to which they are confined. This I ſhall make mani…eſt by examples, and make good by unanſwerable reaſons. For Examples, we have all the Feſtivalls in Scripture, which together with their occaſions, are reſtrained to the bounds of dayes, not the limits of dayes to them. To inſtance in particulars. When God himſelf inſtituted the ſeventh day for a Sabbath, becauſe on it he had reſted from all his works of Creation; he confined the Sabbath and his reſt, to the ſeventh day; not the ſeventh day to it: bleſſing the ſeventh day and hallowing it; not changing the beginning, ending, limits, or order of it in the week, but the uſe, Gen. 2. 2, 3. Exod. 20. 7. to 12. When God inſtituted the fourteenth day of the MonethMonth Abib, for a Paſſeover day, in memory of his paſſing over the Iſraelites, and ſl…ying the Egyptians at Midnight, he ordained that Feaſt to begin at Evening, becauſe the day to which this Feſtivall was confined, did then begin; not at Midnight, wh…n the occaſion of its ſol…mnization happened, Exod. 11. 4. c. 12. 3, 6. 12. 10 40. Lev. 23▪ 5. Numb. 9. 11. Deut. 16. 4. Joſh. 5 10. So all the other Jewiſh Feaſts **Exod. 12. 18. Deut. 16. 3, 4 1. Sam. 30. 17.Exod 12:18Deut 16:3Deut 16:41 Sam 30:17began and ended at Evening, as the dayes on whi…h they were ſolemnized did; the limits of the day being the bounds of the Feſtivalls, not the Feſtivalls, or their occaſions, the boundaries of the day; a Feſtivall or Holy day being none other, but a common day ſet apart and dedicated to Gods ſpeciall honour and ſervice: Therefore being but a common day conſecrated, muſt needs begin and end, …s the day doth This is manifeſt by Exod. 12. 18. c. 13. 3, 4. c. 14. 30. c. 35. 2. Levit. 23 3▪ to 43. Numb. 29. 1. Joſh. 10. 12, 13, 14. Judges 5. 1. 1 Sam. 14. 23. Neh 8, 9, 10, 11. Eſth. 8. 12. c 9. 17, 18, 19, 22. Pſalm 81. 3. Pſal. 118. 24. Iſa. 22. 12. Matth. 28. 1. Mark 16. 1. Luke 23. 56. c. 21. 1. Wher… all Feſtivalls, p. 65Faſts, and memorable occaſions, are regulated by dayes, not dayes by them; the Feſtivalls and Feaſts ever beginning and ending with the dayes to which they are appropriated, not the dayes, or Feſtivalls, or Faſts, with the occaſions of their ſolemnization. So in all annual or weekly Holy-dayes, Feaſts, or Faſts inſtituted by men, let the occaſions of their inſtitution happen what houre or time of the day they will, at morning, noon, or afternoon, yet we ſtill begin the ſolemnization of them, when the day begins. For Example, our Saviours Paſſion on the Croſſe, was not till about three of the clock in the afternoon, John 9. 14 Mark 15. 34. Yet we ſolemniſe our Goodfriday, in memory of his Paſſion, from the time the day begins. So our Saviours Aſcenſion (as is probable by Acts 1. 9 10, 11, 12. 13. Luk. 24. 50▪ 51, 52.) was about Noon or after, yet we begin the Feſtivall of his Aſcenſion with the dayes inception, whereon it was. So the deſcent of the Holy Ghoſt upon the Apoſtles in cloven tongues' was about nine of the clock in the monring, Acts 2. 15. Yet we ſolemnize our Whitſonday in memory thereof, from that dayes inception. Our deliverance from the aaSee 3. Jac. c. 1. 2, 3. The arraignment of Traytors. Speeds Hiſtory. p. 1254Jas 1:2Jas 1:3Gunpowder Treaſon on the fifth of November, was about nine or ten in the morning, or after, when the King, Queen, Prince, Lords and Commons ſhould have m…t together in the Lords-houſe; (though ſuſpected and in part diſcovered ten dayes before, and actually detected at Midnight;) yet we begin the ſolemnization of it, from the foregoing Evening, with ringing of Bells, and the like. The Birth of many of our Princes hath been about noon or after, and their Coronations about that time: yet we ſolemnize their Birth-dayes, and Coronation-dayes, from thoſe dayes beginnings. The Crown deſcended to our preſent Soveraign King Charls in the afternoon: yet we ſolemnize not that day from Noon to Noon, but from Evening to Evening, becauſe the day doth then commence and end, and ſo the ſolemnity confined onelyonly to that day, that whole day, not to part of it, and part of the enſuing day. If then all Feſtivalls whatſoever begin p. 66and end with the dayes beginning and end on which they are kept, not at the very time of thoſe dayes, when the occaſions of their ſolemnization happened, as theſe and other infinite other examples teſtifie; Why ſhould not the Lords-day begin at Evening, though Chriſts Reſurrection, (the chief cauſe of its ſanctification) was not till morning, becauſe that day, as a day, doth then begin and determine? Certainly whatever the Oppoſites conceipt, it muſt needs do ſo, and that for theſe unanſwerable Reaſons.

Firſt, becauſe God himſelf, at the very Creation hath ſet inviolable bounds, for the beginning and end of daves and weeks; appointing them to be as ſo many Royall Standards for the limiting or meaſuring out of all Feſtivall occaſions happening on them, and reducing them to a certainty; as I have manifeſted at large in the fourth Concluſion: wherefore no event or Feſtivalls, happening on thoſe dayes, can alter the limits or beginning of them, nor make them longer or ſhorter; no more than the Corn to be meaſured by the peck or buſhell, or the cloth to be meaſured by the yard, can alter, limit or meaſure out the quantity of the peck, buſhell, or length of the yard.

Secondly, becauſe every occaſion that may cauſe a ſubſequent conſecration of a day, for a Sabbath or Holy day, (and ſo Chriſts Reſurrection) doth only dedicate that day, yea all that day on which it falls, not part of that day, and part of the day enſuing, on which it did not happen; therefore conſecrating onelyonly that very day, all that day, and no other day but that, it muſt needs begin and end, when that day doth. Now that very day on which our Saviour aroſe, began and ended at Evening, as I have proved: his Reſurrection therefore being the cauſe of conſecrating all that day, (not part of it, and part of the following day) for the Lords-day, this day as a Lords-day, muſt neceſſarily begin and conclude at Evening.

Thirdly, becauſe no occaſion of conſecrating the day on which it falls, extends in point of Conſecration, further p. 67than that very day, which is ſet as the utmoſt limits of it. But ſhould the Lords-day begin and end at morning or Midnight, not at Evening, Chriſts Reſurrection (the cauſe of its conſecration) ſhould extend beyond the bounds of the day, to conſecrate half (or at leaſt a quarter) of the ſecond day, for a Lords-day on which he aroſe; and beſides, it ſhould not conſecrate all that day on which it happened, but that part onelyonly which enſued, not that which preceded it, ſince that day began at Evening, as I have proved. Both which were abſurd to affirm. Therefore it muſt needs begin at Evening, The Lords day being onelyonly the firſt day on which Chriſt aroſe, and all the firſt day, not part of it, and part of the ſecond day, as it is and muſt be, in the Oppoſites computation.

Fourthly, that day on which Chriſt aroſe, both as a week day, and as a day, was precedent to his Reſurrection, both in time, nature, and in the ſanctification of it for a Lords-day: For there muſt be fi…ſt a day of the week b…fore Chriſt could riſe upon it, or any conſecrate it for a Sabbath or Lords-day: therefore his Reſurrection on it, and the conſecration of it for a Lords-day, did not, could not alter the limits or nature of that day, but both of them muſt be regulated, ſquared by its former bounds.

Fifthly, Chriſts Reſurrection and the Lords-day ſolemnization, have no ſet limits of time of their own, being no parts of time, but onelyonly meaſured out by time: therefore they can give, or proportion out, no limits of time to the firſt day, but the firſt day being a part of time, muſt ſet limits of time to them. And to make Feſtivalls or their occaſions meaſurers out of the length, b…ginning or end of days (which the Objectors do) is as groſſe an abſurdity, as to meaſure the buſh…ll by the corn, or the yard by the cloth; not the corn an… cloth by the buſhell or yard; or as to ſquare the Rule by the tree; meaſure the quart pot by the wine; weigh pounds and weights by the wool, fleſh, bread, fruits; not the tree, wine, wool, &c. by the rule, quart, pound, weights.

Sixthly, every memorable accident happening upon p. 68any day (and ſo by conſequence our Saviours Reſurrection on the firſt day of the week) cannot poſſibly alter the beginning of that day: For if it falls out juſt at the dayes beginning, it is a reaſon that the day and Feſtivall ſolemnized in memoriall of it, ſhould then begin, becauſe both the day and the occaſion of its celebration commence together; if it happen after the day begins (as Chriſts Reſurrection did) it cannot nullifie or change its beginning, becauſe it was irrevocably paſt, and gone before. Et▪ quod factum, quod praeteritum eſt, infectum reddi non poteſt, no not by God himfelf, much leſſe by any accidentall occaſion, which cannot poſſibly operate to nullifie or alter that which was paſt and gone before it was in being. Since therefore no occaſion happening, either with or after the beginning of any day can poſſibly alter the time of its inception, the Feſtivity inſtituted in memory of that occaſion, on that day, muſt inevitably begin and end when the day doth in its naturall and uſuall courſe, and ſo the Lords-day too, which muſt begin and end at Evening, becauſe that day on which Chriſt roſe again did ſo.

Seventhly, Chriſts Reſurrection (and ſo any other memorable accident upon any dayes) was but a meere tranſient act, done, paſt, almoſt in a moment, or minutes ſpace: wherefore it could properly of it ſelf conſecrate onelyonly that ſpace of that day which it took up and no more: for the forepart of the day being paſt, the following part of it to come, and neither of them in being, but that ſpace thereof in which he roſe again, Chriſts Reſurrection could not properly operate to conſecrate either the antecedent or ſubſequent part of that day, of it ſelf, much leſſe any dayes enſuing. If therefore the Lords-day, or firſt day ſhould be limited or bounded out by the time on which Chriſt roſe (which is the Oppoſites Doctrine) we muſt either obſerve no Lords-day at all, or elſe a Lords-day of a minutes length (and that minute uncertain when to begin or end, becauſe the hour, or minute of Chriſts riſing again is unknown:) Since therefore p. 69there is both an expediency and neceſſity that Chriſtians ſhould obſerve a day, a Feſtivall of a greater length, than the very moment in which Chriſt roſe, in memory of Chriſts Reſurrection; the inſtituters of the Lords day, conſidering that God himſelf did ever bound out all Feſtivalls, by dayes, not minutes, hours or half dayes, (ſtretching the limits of them farther than the bounds of their occaſions reached; which were commonly ſhort, and tranſitory;) partly in imitation of Gods own former proceedings in ſuch caſes, and partl… out of neceſſity, did extend the bounds of the Lords-day beyond the ſpace in which he was riſing, even to the intire day, whereon he aroſe, and ſo to that part of the day preceding, as well as to that ſucceeding it, the very act of Chriſts Reſurrection being but momentany and not ſo large as the whole dayes extent. Whence we may clearly ſee an abſolute neceſſity of limiting Feſtivalls by the days, limits, not by their occaſions; of beginning the Lords-day at Evening, though the Reſurrection, the cauſe of its future ſolemnization, was not till morning; and of making ſuch occaſions and the Reſurrection, to relate à parte ante, as well as à parte poſt; to conſecrate the precedent as well as the ſubſ…quent part of the dayes on which they happen, without any violation of the objected Logick Rule. That the effect cannot precede the cauſe; (which is true onelyonly in this ſenſe, that the Lords-day could not be actually obſerved as a Lords-day in memory of Chriſts Reſurrection on it, bef…re he actually roſe again:) elſe Feſtivalls and th… Lords▪day ſhould be ſcarce half-holy-dayes, ſometimes not above a minutes or hours length; which would be diſhonourable to God, to Chriſt, to the Church and diſadvantagious unto Chriſtians.

Eightly, if Feſtivalls or their occaſions (and ſo Chriſts Reſurrection and the Lords-day) ſhould alter the beginning and end of dayes, as the Objectors pretend, it would bring in an abſolute confuſion of all tim…s and dayes: For then every laſt occaſion of ſolemnizing any day muſt change the beginning of all other dayes, and p. 70reduce them to the time that that occaſion happened; and ſo every punie Feſtivall ſhould alter the limits of all dayes and Feſtivalls formerly ſettled; which were injurious, yea abſurd; and would cauſe ſo many alterations in day as would render all days, weeks, years, u…certain; or elſe every day or Feſtival ſhould have ſeverall beginnings and ends, anſwerable to the hours of the ſeverall remarkable accidents happening on them, ſome beginning at one hour, ſome at another, ſome being long, others ſhort, ſome beginning at one time in one Country, and at another time in another Countrey; which would bring ſuch a perplexity, intricacy into all computations of time, and all Chronologie, as neither God nor man could ſuffer; breed much confuſion, both in Contracts, Feſtivals, all divine and humane affairs; overturn Religion, Lawes, Dayes, Weeks, Moneths, years, and reduce all things to a meere incertainty, in regard of time, which hath continued the ſame in all ages and places from the Creation to this preſent, without any variation; the week conſiſting of ſeven dayes, and each of thoſe dayes of 24. hours onelyonly, as they did at the Creation. Wherefore to prevent this generall confuſion, incertainty, diſorder in dayes, and other times, there is a neceſſity that dayes, (Gods Standard Royall, to meaſure all temporary things, occaſions, and ſolemn Feſtivals happening on them) ſhould limit both Feſtivals themſelves, and the cauſes of their inſtitution: and ſo that the Lords-day ſhould be ſquared by the firſt day of the week, to which it is confined, not the firſt day, or Lords-day, by the time of our Saviours Reſurrection on it. And why ſhould not the Lords-day be ſquared by the firſt day on which our Saviour aroſe? Is it not celebrated principally in remembrance of his Reſurrection on that day? Is not the Lords-day the firſt day, and the firſt day the Lords-day? Is not all the fi…ſt day the Lords-day, and no part of the 2^d. day? would you not have it like that firſt day on which Chriſt aroſe, not different from it? If ſo, then that firſt day muſt be the only meaſure of it; and it muſt begin and p. 71end at Evening, as that day did. If otherwiſe, you make the Lords-day different from that day whereon Chriſt roſe, you ſanctifie but part, not all the firſt day; you piece up a Lords-day of half the firſt day and half the ſecond day; and make Chriſts Reſurrection the meaſure of the day, when as the day was the meaſure of it: all and and either of which is groſſ…ly abſurd. You ſee therefore in the firſt place, that the ground on which the Oppoſites build their opinion of the Lords-dayes commencement at morning; is but a ch…in of falſhoods and notorious errours. And ſo the objection meerely falſe, in the ſence that they intend it.

2. I anſwer, that …hough Chriſts Reſurrection was the principal cauſe of Chriſtians celebrating the firſt day of the week for the Lords-day, & Chriſtian weekly Sabbath; yet it was not the ſole cauſe or occaſion of it, there being many other cauſ…s likewiſe alleadged for it by * ancient See Auguſtine de tempore ſermo 251. and 154 D. Bound of the Sabbath, p. 44.and modern Divines and others; as that it was the firſt day of all others, whereon God created the light, that God raineed Manna in the Wilderneſſe on it, that Chriſt thereon roſe again from the dead, and that the Holy Ghoſt deſc…nded thereon, upon the Apoſtles. Thus expreſſed in the Excerptions of Egbert Archbiſhop of York, about the year of Chriſt 750 c. 36. Spelmanni Concil. Tom. 1. p. 262. Dominica dies prima dies ſeculi eſt, & dies Reſurrectionis Chriſti; & dies Pentecoſten, & ideo SANCTA EST, &c. And thus in ſome ancient Saxon Canons, ſome of uncertain date, yet ſuppoſed to be 1000 years after Chriſt. Ibidem p 600. c. 24. aaTaken out of Theodulphus his Epiſtle An. 83…. apud Bochellum Decreta Eccleſiae. Gald. 4. Tu. …0. c. 19. p. 5. 96.Dies verò Dominica, quia in eo Deus lucem condidit, in eo Mannam eremo pluit, in eo Redemptor humanigeneris ſpoute pro ſalute noſtra mortuis reſurrexit, in eo Spiritum Sanctum ſuper diſcipu…os infudit, tanta debet eſſe obſervantia, ut praeter Orationes & Miſſarum ſolemnia, & ea quae ad veſcendum pertinent, nihil aliud fiat, &c. On which particulars, many of our modern writers inſiſt. Now as it was the firſt day of the world whereon light was created, it clearly began at Evening, Gen. 1. 5. The Manna falling on it, …el… with the dew IN THE NIGHT. Numb, 11. 9 Exod 16 13, 14. p. 72Chriſts Reſurrection thereon was early in the Morning whiles it was yet dark, John 20. 1. Luke 24. 1, 2, 6. Matth. 28. 1. 6. Mark 16. 1, 2. The Deſcent of the Holy Ghoſt upon the Apoſtles thereon; was about nine of the clock in the Morning, or the third houre of the day, Acts 2. 1. to 16. To theſe Reaſons of its ſanctifi…ation, moſt of our late Divines annex, Chriſts apparition to his Diſciples on this day after his Reſurrection: and that was AT EVENING (a little before Sunſet) John 20. 19. Now if all theſe ſeverall occurrents on the firſt day of the week, concurring joyntly towards its ſanctification as a Lords-day, or Chriſtian Sabbath, ſhould alter its Primitive beginning and end at the Creation, as the firſt day of the world, when it began and …nded at Evening, to the time and hour of theſe ſeverall Occurrences thereon; it ſhould have as many ſeverall beginnings and ends, at ſeverall times, houres, repugnant to each other; which would make it five ſeverall dayes in ſtead of one; yea no day at all, but a Monſter of dayes and Sabbaths. To reconcile which repugnances, and avoid ſuch confuſion; the Objectors muſt diſclaim their confident objected miſtake. That Chriſts Reſurrection (being one cauſe of the Lords-dayes ſolemnization onelyonly) did actually change the beginning of the day, from Evening to Morning; and grant it ſtill begins at Evening, as before it did.

3. I anſwer that this Objection is a meere Petitio principii; a begging of the thing controverted, as granted inſtead of proving it. For they lay this for a foundation; that Chriſts very Reſurrection did change the beginning of the Lords-day (or firſt day) on which he aroſe from Evening to Morning: which is the thing in truth they ought to prove. Yea but they confirm it too as well as ſay it: How I pray? Chriſt roſe again in the Morning, Ergo he tranſlated the beginning of the day to the Morning. But how is this Conſequent made good? why thus: Chriſts Reſurrection was the cauſe of the Lords-day; Therefore the day muſt begin when he aroſe, and not before, for the effect ought not to precede the cauſe.

p. 89I ſubioyn that in this Argum…nt is a treble ſophiſme.

Fi…ſt there is Fallacia dictiouis in the word cauſe: which ſignifieth either an o…iginall impulſive cauſe; (And ſo it is true that Chriſts Reſurrection was the cauſe of the Lords dayes ſolemnization, to wit the cauſe, why Chriſtians afterwards did ſolemnize it) or elſe an immediate efficient conſti…utive cauſe: Chriſts Reſurrection was no ſuch cauſe of the Lords day as I have proved. Yet the Objectors in this Argument make it ſo, for that is thei… meaning. If they take cauſe here onelyonly in the fi…ſt ſence; then the Argum…nt is a meere inconſequent; for the original cauſe or occaſion of a thing may in point of time precede the effect for many hundred years. Adams fall w…s the cauſe or occ…ſion of Chriſts Incarnation, Paſſion, Reſurrection and Aſcenſion, Rom. 56. to 20. yet theſe were many thouſand yea…s puny to it. The three y…ars famine in Davids time, was occaſioned by Sauls ſlaughter of the Gibeonites many years before, 2 Sam. 21. 1. Yea moſt Divi…s generally affirm, that though. Chriſts Reſurrection was he occaſion or impu…ſive cauſe of the Lords-day…s i…ſti…ution, yet the inſtitution of it was ſome ſpace after i…, not contemporary with it. This Argument therfore is bu… a meer inconſ…qu…nt Chriſts Reſurrection, the originall occ…ſion of the Lords day…s inſtitution, was in the m…ni…g. Ergo▪ h… L…ds day muſt then begin.

2. Here is …ik…wiſe … …l…acie in arguing, that the Lords day m…ſt … at Mo…ning, not Evening, b…cauſe the eff…ct canno… p…ed… the cauſe; when as the A…gument ſhould be …ſt contrary. The …ffect begins ever when the … it doth; and is ever co…tan…ous with it; the…f… t… L…ds day ought to b…gin in the Morning, becauſe … R…ſu…ction the cauſe of it b…gan then. The fi…ſt …f th… … A…uments is a Non ſequitur: becauſe thou… the ef…t cannot precede the cauſe in naturall things, as the Son cannot be before the Father was; yet it followes not, that the effect ſhould ever be as ancient as, or contemporany with the cauſe, or the Son be as old as the Fath…r, or born together with him. So it follows p. 90not that becauſe the Lords day, as a Lords day, could not begin to be obſerved, hallowed as ſuch a day, before that Morning whereon Chriſt aroſe; Ergo it muſt begin at Morning, and could not be inſtituted to begin the Evening of the next, or any other firſt day following it. Again the Antec…d…nt of the latter Argument is falf, for although the originall cauſe or occaſion doth uſually precede the effect in point of time, (as Chriſts Reſurrection did the inſtitution of the Lords day) yet it follows not that the Lords day muſt begin at that very point of time when Chriſt aroſe. So that there is a fallacy in this Argument, in arguing from the effect to the Cauſe, that it cannot precede it: when as the Propoſition ought to be, that it is ever contemporary and muſt begin at the ſame time with it.

Thirdly, There is a Tranſitio à genere ad Genus; and that in two particulars.

1. In making Chriſts Reſurrection the cauſe of the Lords-day, as it is a naiurall day, when as it was no cauſe of it as a day, but onelyonly the reaſon why it was inſtituted for a Lords-day. So that the Argument ſhould be thus propounded. Chriſts Reſurrection was the cauſe, why the firſt day was inſtituted for a Lords-day: but that began at Morning. Ergo, the Lords-day muſt then begin, becauſe the day muſt then begin, when the occaſion of its inſtitution for a Lords-day began: which I have proved to be falſe:

2. In applying that to the beginning of the day, which is applycable onelyonly to the beginning of its inſtitution for a Lords-day, in this maxime; that the effect cannot precede the cauſe, that is, the Lords-day muſt not be inſtituted in memory of Chriſts Reſurrection, before Chriſt was actually riſen, (which yet may be falſe, ſince the Feaſt of the Paſſeover was inſtituted at Evening, and ſolemnized in part, before God actually paſſed over the Iſraelites, and ſlew the Egyptians at Midnight following, which was the cauſe of its inſtitution. Exod. 12. 3. to 40.) and ſo might the Lords-day too, be inſtituted in this manner before Chriſts Reſurrection) p. 91Therefore after his Reſurrection paſt, it could not be inſtituted to begin the Evening of that firſt day of the week on which he aroſe. Which is a meere inconſequent: For what though Chriſt did not riſe till the Morning; yet that day on which he aroſe began at Evening; and therefore his Reſurrection relating to the whole day, as his Reſurrection day, this day of the week (if not before, yet after his Reſurrection paſt) might be well ſolemnized for a Lords-day, even from Evening to Evening, without any violation of the true meaning of this Maxime; Since we ſolemnize not the day, as the preciſe minute or houre, but as the weekly day of his Reſurrection, every part whereof may be part of his Reſurrection day, though not part of that very hour of the day whereon he arofe. If then theſe Fallacies be abandoned, the whole ſumme and Force of the Objection, is but this in honeſt Termes.

Chriſts Reſurrection in the morning was the originall occaſion why the firſt day of the week whereon he aroſe, was afterwards inſtituted for the Lords-day, and ſo ſolemnized.

Ergo the firſt day as the Lords-day, muſt begin and end at morning, at that moment when Chriſt aroſe, not at Evening, neither could it be inſtituted to begin at Even.

Which as all the premiſes manifeſt, is a groſſe inconſequent.

All that is or can be replied to help out this maimed reaſon, is this. That the firſt day whereon Chriſt aroſe, Objection.had two beginnings. One, as a Lords day, and that was at morning when he aroſe: the other as a meer naturall day, viz. at Evening: and that Chriſts Reſurrection, gave it a new beginning, as a Lords-day, not as a naturall day.

To this I anſwer, 1. That this diſtinction is but a meer Forgery, warranted by no Scripture, reaſon or convincing Authority; and therefore it ought firſt to be proved Anſwer ….ere received.

2. It is but a begging of the Queſtion diſputed, not p. 92an Anſwer of the Reaſons objected.

3. It is a meere falſhood:

For 1. That very day whereon Chriſt aroſe was not conſecrated at his Reſurrection for a Lords-day, as I have proved: therefore it could not begin at morning as a Lords-day, ſeeing it was no Lords-day.

2. The Lords-day is nothing elſe, but the firſt day of the week, and the firſt day of the week is the Lords-day, they being terntini convertibiles: therefore they have but one and the ſelf-ſame beginning and end.

3. That firſt day, on which Chriſt aroſe, even as his Reſurrection day, began at Evening as I have proved; therefore it began then, as it was the Lords day, it being the Lords-day onelyonly, as it is his Reſurrection day.

4. Had that firſt day, as a day …un at morning, then it muſt needs be either an half-holy-day, …ut of 12 houres long; the Evening and night preceding it, being no patt of it; or elſe it muſt be a Lords-day patched up of a piece of the firſt day, and a part of the ſecond day, to wit, of the day light of the firſt, and the night of ſecond; and not that intire firſt day whereon Chriſt aroſe. Either of which is an abſurdity to averre: therefore as a Lords-day it muſt begin at Evening, to avoid theſe abſurdities. By all which it is now moſt clearly evident; that this Grand Objection is both falſe, abſur… and fallacious, proving nothing at all againſt me, and no ground to rely upon.

The third main Argument, to prove, that the Lords-day Argum. 3.begins at morning, not at Evening, is that of John 20. 19. The ſame day at Evening, being the firſt day of the Week, when the doores were ſhut, where the Diſciples were aſſembled for fear of the Jews, came Jeſus and ſtood in the middeſt, &c. whence it may be objected. That the ſame firſt day whereon Chriſt roſe again, ended not at Evening; as the words (The ſame day at Evening, being the firſt day of the week) import; that Evening being part of the firſt day, not of the ſecond; therefore it began not at Evening in Saint Johns accompt, and our Saviours Reſurrection in p. 93it tranſlated its beginning from Evening to Morning.

To this I anſwer firſt, that this Text makes nothing at all againſt me. For the Scripture makes mention of two Evenings; one of the artificiall day (which we commonly call day) beginning when the ſund clines, & ſomewhat …efore ſunſet & ending with the twili…t, or Sun …e…, or when Objection 3. Anſwer. 1.the Evening ſt… begins to ſhine w^ch Evening is a part of the preceding day, both in our … uſuall and the Scripture aaS…e Mat. 14. 15. 25. Mark 2 6. 35, 36 47, 48. Joh. 6. 16, 17 com…ared … ….Matt 14:15Matt 14:25Mark 2:6Mark 2:35Mark 2:36John 6:16John 6:17Computation, the day Evening when this morning determines. Of which bbThe Evening Sacrifices we read of in Scripture, and our Veſpers or Evening prayers, are o… this Evening of the day, a little before Sun-ſetting.Evening we m…y read, Prov. 7. 9. Mark 1. 32. Exod 29 39. …t. 23. 11. Judges 9. 9, 11, 14, 16. Joſh. 8. 29. c. 10. 26, 27. 2 … 3. 37. Ma…th. 25. 57. Mark 15. 42. Luke 23. 43, 44. F…x…d 12. 6. Num. 9. 3. c. 28. 4. and Deut. 21. 23. compared together, which is ſometimes ſtiled Evening tide, Joſh. 8. 29 Gen. 24. Gen. 24. 63. Joſh 7. 6. 2 Sam. 11. 2. Iſa. 17. 14. Judges 19 9. The other is the Evening of the night, beinning after Sun ſet, or juſt with the Star-light, juſt when the twi…l…ht endeth, and the night and naturall day in the Scripture and J…ws accompt begin, which Evening is a part, & the very beginning of the enſuing day: of which we may read, Gen. 1, 5, 8. 13. to 24 31. Exod 3…. 8, Levit. 11. 24. 40. c. 14. 46. c. 15. 5 …o 27. c. 17. 15. to 3…. c. 32. 6. c. 23. 32. Numb. 19. 8 10. Deut. 28. 67. Judges 20. 23 26 2 Sam. 1. 12. 1 Sam. 30 17. Prov. 7. 9. Pſal. 104. 23. Jer. 6. 4. Hab. 1. 18 Zeph. 2. 7. c. 3. 3. Jer. 5. 6 Neh. 13. 19. Deut. 16. 4. Exod. 12. 6. Levit. 23. 5. Mark 13. 35. compared one with the other. Of both theſe Evenings we find expreſſe mention, Exod. 12. 6 Num. 9. 3. and 28. 4. Where the Jews are commanded to kill the Paſſeover BETWEEN the TWO EVENINGS, that is, as moſt accord, between the Evening of the day, and Evening of the night; Which ſpace between theſe two Evenings both we ou… ſelves, and the ccProv. 7. 9. 1 Sam 30 17. 2 Kings 7. 5, 7. Job 24. 15. Ezechch. 12. 6. 12.Prov 7:91 Sam 30:172 Kgs 7:52 Kgs 7:7Job 24:15Scriptures call, Twilight, that is, the ſpace between two lights, to wit, the Light of the Sunne, and the Light of the Starres or Candle-light; or the ſpace between Sun ſetting and Star-ſhining; which ſpace moſt hold belongs to the precedent day; the Evening, which begins the night and following day, really commencing, when the Evening ddSee Neh. 4. 21 Job 3. 9. Jer. 31. 35. Gen. 1. 1▪ 14. 10 19. compared together.Neh 4:21Job 3:9Jer 31:35Gen 1:1Gen 1:14Gen 1:10ſtar p. 94begins to appear, which Star called eeIſiodor Hiſpalenſis originum. l 3. c. 40. Cal… pi…e, Rabbanus Maurus de univerſo l. 10. c. 70. Chriſtianus Grammaticu. Paſca…ius Rathb…rtus in Matt. 28. v. 1. Honorius Aug…ſtodunenſ…s de imagine mundi, l. 2. c. 32Matt 28:1VESPER, both denominates, and begins the Evening of the night, and the enſuing naturall day. There being therefore theſe two Evenings, both in the Scripture computation and our own; the ſole Queſtion will be, on which of the Evenings it was, that Chriſt thus appeared to his Diſ…iples? and what Evening it is, Saint John here ſpeaks of? Queſtionleſle, it was the Evening of the day, no… of the night: Firſt becauſe the Text is expreſſe, that it was the ſame day at Even, being the firſt day of the week; that is, whiles the firſt day was yet in being, and before it was quite ended: therefore it was, it muſt be the Evening of the day, which in the Scripture and Jewiſh accompt (which Saint John follows) was a part of the prec…ding firſt day; not the Evening of the night, which was in their compute, a parcell of the ſecond day, not of the firſt; as I have proved.

2. All Divines accord, that this very firſt day on which Chriſt aroſe, and thus appeared to his Diſciples, began and ended at Evening, as the third and fifth Concluſions manifeſt. Therefore this Euening can be no other, but the Evening of the firſt day, not of the night, ſince this day, both began and ended when the Evening of the night began.

3. This Text informs us; that when Chriſt thus appeared unto his Diſciples at Evening, he ſhewed them his hands and his feet, and that they ſaw and knew him perfectly. Now neither Saint John, nor any other Evangeliſt make aaActs 20. 8. Makes relation when they had lights of thoſe lights; there…o…e the Evan…eliſts likewiſe would have done ſo, had …ere been any, as is most pr… bable.Acts 20:8mention of any lights in the room where they were, by which they might ſee him: therefore it is moſt probable, that they ſaw him by day light, or Sunſhine, by which they could beſt of all diſcern him. And if by day light, (there being nothing in Scripture to controll it) this Evening was queſtionleſſe the Evening of the day before Sunſet, as ſoon as ever the Diſciples came all together.

4. Chriſts love to his Diſciples, (who would not abſent himſelf from them long, nor leave them in ſuſpence of the truth of his …eſurrection, which they heard of before, by relation onelyonly and other evidences) may induce p. 95us to believe, that it was the firſt **See Pſal. 28 7. to 16. 17.Ps 28:7–16Ps 28:17of theſe two Evenings, to wit the Evening of the day; and Saint Peters ſpeech to Cornelius, (Acts 10. 40. 41. Him God raiſed up the third day, and ſhewed him openly: (there…ore at day time, as is likelyeſt by 1 Sam. 12. 11, 12. c. 16. 22. Pſal. 98. 2. Iſa. 52. 10. Col. 2. 15.) not to all the people, but unto witneſſes choſen before of God, even to us, who did eat and drinke with him after he roſe from the dead) implies as much. This therefore being the Evening of the day, and ſo a part of that fi…ſt day, in the Scripture and J…ws compute, makes nothing at all againſt me.

Secondly, This Text mentions not at all this day as a Lords-day, but onelyonly as the firſt day of the Week whereon Chriſt roſe; neither doth it or any other Scripture inform us, that Chriſt made any tranſlation of this dayes beginning to the morning. Nor doth it follow, that the day muſt begin at morning or midnight, becauſe it did not end at that time of the Evening when Chriſt appeared to his Diſciples, for it might determine ſoon after his appearance (as the words, being the firſt day of the week ſubjoyned to the premiſes ſeem to infinu…te) and ſo not begin at morning or midnight. This Objection therefore no wayes impairs the truth of my aſſertion.

The fourth Objection (upon which ſome much rely) is that of Acts 20. 7. to 12. where Paul and the Diſciples Objection 4.at Troas continued their Aſſembly on the firſt day of the week, till day-breaking, and Paul himſelf then preached untill Midnight. Ergo The Lords-day begins and ends not at Evening, but at Morning (ſay ſome) at Midnight, ſay others.

To this I anſwer, Firſt, that this Aſſ…mbly of theirs on this day began our Saturday nigh…, not our Sunday, and Anſwer 1.continued till our Sunday, (not our M…nday) morning, as I have formerly proved at large; and therefore it makes wholly for, not againſt me.

Secondly, admit this meeting was upon our Sunday at night, (which I would have the Objectors prove, as w…ll as affirm) yet it concludes nought againſt my aſſ…rtion.

p. 96Firſt, Becauſe this Sermon of Pauls continuing till midnight, and this their continuance all night together, till the morning, was extraordinary, upon an extraordinary occaſion; to wit, Pauls departu…e from them the next morning, v. 7. Therefore no Argument to prove the ordinary beginning or end of the Lords-day.

2. As this Sermon and Aſſembly was extraordinary, ſo is it ſingular, without any pa…al… example to ſecond it, either in S…ipture or antiqui…y; which make no mention of any ſuch Sermons or Aſſemblies uſed on our Sunday nights, (though of many on our Saturday night, as I have proved) beſides this alone, if on it. As therefore one Swallow makes no Summer, ſo this one ſingular example makes no Preſident for the uſuall beginning and concluding of the Lords-day at Morning or Midnight.

Thirdly, It is abare example but of one Apoſtle, without any precept to back it; therefore it can be no concluſive proof, that the Lords-day ought to begin at morning or midnight, and he… to …d.

Fourthly, The beginning or ending of a S…m…n, or one publick meeting (…ay the co…ſt… practiſ… of all Churches and places, from the beginning and ending their publick Lords day exer…i…, which is much more) is no concluding Argument of it ſelf … ▪ to p…v… the true beginning and end of the S…bb…th … Lords-day. For the Jews themſelves, … Chriſt him… …nd …he Apoſtles) began their publick S…m…ns and … on the Sabbath day, about eight or nine of the clock in the morning, and concluded them …out four or five in the afternoon, as we and all other Churches …ow uſe to begin and end our publick Lords-d…es, ſolemnities: can or will any man ther…fo…e hence …, E…go, the ſeventh days: Sabbath and our Lords-day begin not till nine in the morning, and conclude at five in the Evening, becauſe the publick Aſſ…m…l…s on …, do then uſually begin and determine? N… v…ily, …or this were to make the Seventh day Sabbath and Lords-day, conſiſting each of them of a naturall day of 24 houres length, not above p. 89eight or nine hours long, and ſcarce ſo much as half holy dayes; and to abandon all private Sabbath and Lords-dayes duties, in allowing no time at all for them. If then the cuſtomary conſtant cauſe of our beginning and concluding publick Sermons, with other ſolemn exerciſes and Aſſemblies on the Sabbath or Lords-day, are no ſufficient Argument that the Sabbath or Lords-day commence or determine, when theſe publick Sermons, Exerciſes, and Aſſemblies do, much leſſe can this extraordinary ſingular Sermon of Saint Paul continued untill Midnight, or the prorogation of this Aſſembly at Troas, till the morning, of themſelves alone inferre this Concluſion, that the Lords-day begins or ends at Midnight, or morning.

Fifthly, it appears not by the Text, that Saint Paul preached untill Midnight, and continued this Aſſembly till day breaking, for this very reaſon, becauſe the Lords-day ended not till then. There is no ſuch thing as this inſinuated by Saint Luke: but the reaſon of it is plainly expreſſed to be, Pauls departure from thence the enſuing morning, never to ſee their faces more: and Saint Lukes drift in recording this Story, is not to ſignifie, when the Lords-day properly begins and determines; but onelyonly as an Hiſtorian truly to relate the Apoſtles Actions; and to record Pauls induſtry in preaching upon all occaſions; with his love to the diſciples at Troas, and their reſpects to him, and his miraculous reſtoring Eutychus to life, who fell down dead from the third L…ft, whiles he was preaching. Therefore it can be no inſallible Argument to prove, that the Lords-day begins or ends at Morning, much leſſe at Midnight; ſince they brake brend, and did eat and communicate together till the morning.

Sixthly, I would demand of the Objectors, when this Aſſemb…y at Troas began? If at Morning or Midnight before: that is improbable, ſince we cannot imagine, that Paul made a Sermon at that time of 18 or 20 hours long; half of which would have tyred both himſelf and his Auditors. If not before our Sunday at Evening, as they p. 90pretend; then it is a ſtronger Argument to prove that the Lordſday begins not till Sunday evening; becauſe St. Paul and the Diſciples at Troas met not together to ſolemnize it till then; then that it ends (and ſo by conſequence begins) at morning or midnight, becauſe this Aſſembly diſſolved not till morning, and Paul continued his preaching untill midnight.

Seventhly, If this example conclude any thing poſitively, for the Objectors, it is onelyonly this; That they ſhould continue their ordinary Lordſday Evening Sermons untill Midnight, and their Aſſemblies till day breaking; as St. Paul and the Diſciples did here. This inference following directly from this example, without any ſtraining; far better then theirs from it doth; that the Lordſday begins and ends at Midnight or Morning. But this inference I ſuppoſe they will all diſclaim in words, as they do in practice, as being a Nonſequitur; becauſe this example was but ſingular and extraordinary upon a ſpeciall occaſion. Therefore by the ſelf ſame reaſon, they muſt diſclaim their preſent Objections too, or elſe ſubſcribe to this my inference, which they cannot avoid unleſſe they quite renounce their own.

Laſtly, its clear St. Paul uſed to preach both in ſeaſon and out of ſeaſon: exhorting Timothy and other Miniſters to do the like, 2 Tim. 4. 2. that is, as moſt interpret it, to preach both upon Lordſdayes, and all other daies and nights too, as he ſaw occaſion. Why then might not his Sermon at Troas begin upon the Lordſday at Evening, about our Evening Sermon time, and yet continue till the Lordſday was paſt. Certainly, there is no impoſſibility, nor improbability, but it might ſo: Since therefore this text of St. Luke informs us onelyonly, that this Meeting and Sermon began upon the Firſt day of the week, when the diſciples came together to break bread; that the Sermon laſted till midnight, and the Aſſembly till day break following, without any expreſſion that the Firſtday was then continuing or ended; admitting this Aſſembly and Sermon to be on our Sunday night, (which I abſolutly deny) yet it follows not, that the p. 91Firſt day ended not in St. Lukes accompt and theirs at Troas, before the Sermon or Aſſembly concluded. So that this example proves nothing at all for the Opponents Theſis, nor any thing againſt mine, for which it is a concluding evidence, if rightly underſtood, as I have formerly manifeſted.

The 5. Objection, for the Lordſdayes beginning at morning, and againſt its Evening commencement, is this. Objection ….That the beginning of it at Evening, would open a wide gap to all licentiouſnes, Paſtimes, Diſorders, on Lordſday after-noons, and likewiſe to ſecular imployments unſuitable to the day; which the beginning of it at morning would prevent.

To this, I anſwer. Firſt, that this Objection is a meer Cavill: For we ſee by wofull experience, that the Doctrine Anſwerof the Lordſdays beginning in the Morning (which is and hath been generally received of late years in moſt places of the Kingdome) hath no wayes prevented, remedied any of the Abuſes, objected, on Lordſday Evenings, which diſſolute perſons, who make no conſci…nce of ſanctifying all the day, will alike prophane, and all godly people equally ſanctifie, let the day begin and end at Evening, at Sunſet, or Starſhining: And there are none who out of Conſcience ſanctifie and forebear to prophane them now, but would equally ſanctifie thoſe Evenings too, did they believe the day to conclude at Evening, ſince they would be ſure to ſanctifie all the day. This objected miſchief therefore is but a pretence.

Secondly, It is clear that God himſelf commanded his ſeventh day Sabbath, and other Solemn F…ſtivals, to be ſolemnized from Evening to Evening. Exod. 12. 18. Levit. 23. 32. God therefore (infinitely wiſe foreſeeing better than the beſt, wiſeſt, holieſt and moſt prudent Chriſtian Magiſtrates or Miniſters all inconveniences, abuſes that might prophane his Sabbath, and what beginning, concluſion of it would beſt prevent all prophanations, and make moſt for its ſanctification) inſtituting hi… Sabbath and other Feſtivals to begin and end at Evening, not at morning or p. 92mid-night; I may ſafely inferre (againſt this preſent Objection) that this beginning, concluding the Lordſday at Evening, even in Gods accompt, and ſo in verity it ſelf, is leaſt inconvenient, leaſt miſchievous, and the beſt of all the three to prevent all prophanations, abuſes of the day: Therefore it ought to be imbraced, as that which God himſelf hath preſcribed for the beſt, the meeteſt of all others.

Thirdly, I have formerly proved, that this beginning of it at Evening, doth beſt prepare men for its ſanctification; that it prevents more prophanations, Abuſes of it committed on and occaſioned by diſorders of all ſorts on the Saturday night (as we falſly term it) then it could poſſibly produce on Lordſday Evenings: To which I ſhall adde, that it likewiſe excuſeth all Husbandmen, Tradeſmen and others from being Sabbath-breakers; who in the Winter quarters, riſe early to their weekly labour on Munday morning, ſome three or four hours before day-break; who ſhould be Sabboath breakers in an high degree, if the ſabbath or Lordſday ended not til day breaking, as ſome Objectors pretend. Therefore I may conclude, that this beginning of the Lordſday at Evening, make more for the ſanctification of the day, and prevents more inconveniences, then that at morning, and ſo ought to be retained.

Fourthly, This beginning and concluding the Lordſday at Evening, cannot any way produce ſuch effects of licentiouſneſſe, and prophaneneſſe on Lordſday Evenings as is ſuggeſted; ſince it puts no period to the Lordſday or its duties, till after Sunſet, when the Stars begin to ſhine; which is not till eight or nine of the clock in the Summer, when all orderly people, families are more ready to betake themſelves to their family duties, private devotions and reſt, then to Sports or Paſtimes: and about ſix a clock in the Winter quarter; after which all civill orderly Parents, Maſters, (though not religious) permit not their Children or Servants to rove abroad; and ſuch who are truly pious, fall to repetition of the Sermons they heard the Lordſday before, ſinging of Pſalms, reading the p. 93Scriptures and godly Books, Catechiſing their families, Prayer, Meditations, and ſuch like holy family duties, anſwerable to the piety they profeſſe, and the holineſſe of the preceding day. So that it gives no liberty at all to any diſhoneſt unchriſtian Sports or meetings, as is pretended, which commonly break up and end ere the Lordſday concludes in this accompt, and which all good Chriſtians ever avoid at all times, eſpecially after Lordſday exerciſes of Piety and Religion, with which they have no anologie.

Laſtly, Admit the objection true, that this beginning of the Lordſday at Evening ſhould prove more inconvenient then that at morning; not ſimply in it ſelf, but in regard of mens abuſing it; which yet I deny; yet it follows not, that therefore the day ought then to begin; ſince the abuſe of any Doctrine, through the corruption of men, makes not the Doctrine leſſe true; and ſince Inconvenien…es muſt not, cannot alter thoſe bounds, which God himſelf hath immutably preſcribed unto dayes. True it is, that inconveniencies backed with any precepts or ſcripture for the beginning of dayes are good Arguments, proofs of truths; but wanting Scripture authority to enforce them or being objected againſt apparent texts, they are no ways concluſive. Such are the inconveniences here pretended, which whether they will happen, yea or no, will not, canno, appear, till this Doctrine of the Lordſdayes commencing at Evening, and the uſe of publique Evening Prayers in all places Saturday Evenings, as a preparative to the Lordſday Sanctification formerly uſed, be generally received as formerly: which men will not ſo much abuſe to Liberty and Licentiouſneſſe, as is pretended; or if they do, the fault is onelyonly theirs, not the Doctrines. Wherefore my Concluſion remains ſtill firm, notwithſtanding this Objection.

The Sixt and laſt Objection is this: That many godly Learned Divines of late and preſent times, have in their Objection 6.Writings, Sermons, delivered this Opinion for a truth; That the Lordſday begins and ends at morning, not at evening; becauſe Chriſt roſe not till the Morning: and it is now the p. 94common received opinion, practice of all our Divines and moſt private Chriſtians. Therefore queſtionleſſe, it is the truth, and dangerous to alter it in Theſis or Practice.

To this I anſwer. Firſt, That it is true, many reverend holy learned late Divines (whoſe names for honours ſake Anſwer 1.I ſhall forbear to mention) have in their publique Writings, and many more in their Sermons; delivered this opinion (yet many of them only dubiouſly with an **S…cut autem Sabbathi veteris initium ſuit à veſp…re: quia & crea…io incipiebat à veſpcre, quoniam Maſſa communis creata fuit ante lucem: & ceſſatio diei ab opere creationis incipicbat etiā à veſpere; ſic Diei Dominicae initium incipere videtur ab illius diei mune: quia reſuri…ctio Chriſti ſuit in primo mane. Mar. 16. 9. John 20. 1.Mark 16:9John 20:1IT SEEMETH or IT IS PROBABLE, or LIKELY, not reſolutely) and that their preſent practice is anſwerable thereunto: But yet all the learned Godly Chriſtians in all former ages have held, practiced the contrary, as I have proved; and ſome godly eminent Divines among us now, conclude in judgement with them. The judgment therefore and practiſe of all Ages, Churches, from the Apoſtles time till now, ſhould rather ſway the ballance of this controverſie, then theſe few late Divines, though learned and judicious.

Secondly, Moſt of thoſe godly learned men have taken up this Opinion, and publiſhed it to others upon Wolphius his Authority and ground, without any full examination or ſerious ſtudy of the point, as appears by this, that they do but lightly touch it in the by and ſo away, not ſeriouſly or peremptorily reſolving it, grounding themſelves upon ſuch reaſons as no wayes prove their Concluſion; and in truth are meerly falſ, in that ſenſe they underſtand them, as I have largely manifeſted in the premiſes. Therefore their Authorities are not ſo much to be regarded.

Thirdly, In all Diſputes we muſt not ſo much obſerve what and who the Authors produced are, as what their proofs and reaſons are. If theſe good learned mens Arguments, Reaſons be unſound, as I have manifeſted them; no matter what their Opinions, lives or practiſes are; fince the learnedeſt, the holieſt are and may be ſubject unto Errours, from which none are exempted. Seeing therefore I have here propounded the beſt Reaſons alledged on all hands, for the Sabbath and Lordſdayes beginning, at Evening, Morning, Midnight, let the beſt Proofs, Reaſons p. 95win the field; and then I hope the victory will fall on my ſide without any more Diſpute, who contend not for victory, but truth alone.

Having thus (as I conceive) given full ſatisfactory anſwers to all materiall Objections, I ever yet read, heard, or conceive againſt the Lords-days beginning at Evening; I come now to reply to one grand Exception againſt that place of Levit. 23. 32. From Evening to Evening y…u ſhall celebrate your Sabbath; a principall Text to prove, that the ſeventh day Sabbath, (and ſo our Chriſtian Lords-day or Sabbath as it is called) ought to begin and end at Evening.

To which ſome reply, that this Text ſpeaks onelyonly of the Sabbath of attonement, which was but Ceremoniall; Exception.not of the ſeventh day Sabbath; therefore it is no Argument or Proof at all, that the ſeventh day Sabbath, or Lords-day ſucceeding it, ſhould begin and end at Evening.

To which I reply, Firſt, that it is true; this Text is meant more particularly of the Sabbath of attonement, Reply 1.to which it is here ſpecially applyed, but yet it extends withall to the ſeventh day Sabbath, (which all confeſſe did ever begin, and end at Evening) from whence it received both its name of Sabbath, and its limitation too, both for the manner and time of its ſanctification, as is clear by verſe 27, 28, 29, 30. 31, 32. compared together.

For 1. This Sabbath of Attonement, was to be a Sabbath, and ſo the ſame in appellation, as the ſeventh day Sabbath, verſe 27, 28, 32.

2. It was to be but a Sabbath of one dayes ſpace, and no more; (to wit, the tenth day of the ſeventh monethmonth, verſe 27.) as the ſeventh day Sabbath was.

3. It was to be ſanctified and ſolemnized in the ſame manner, as the ſeventh day Sabbath.

For 1. It was to be an holy Cnnvocation unto them, v. 27. (that is, they muſt meet, and keep publick, religious, holy Aſſemblies on it, & do holy duties) as the ſeventh day Sabbath was, verſe 2, 3.

p. 962. They muſt reſt and do no manner of work upon it, verſe 28, 30, 31, 32. as they were commanded to do on the ſeventh day Sabbath, Exod. 20. 9. 10 c 23. 12. c. 31. 15. c. 35. 2. D…ut. 5. 13, 14, 15. neither might themſelves, or the ſtrangers within their gates do any work thereon, Levit. 16 29. as they might n…t do on the ſeventh day Sabbath, Exod. 20. 10, 11.

3. They muſt offer a burnt offering to the Lord on this Sabbath, verſe 27. as they were to do every ſeventh day Sabbath, Numb. 2…. 9, 10.

4. This Sabbath of Attonement was, to cleanſe them from all their ſins before the Lord, and make them holy, Levit 16. 31. as the ſeventh d…y Sabbath was both a means and ſign of Gods fanctifying them, Exod. 31. 13. Ez. ch. 20. 22.

5. He that did any work on this Sabbath of Attonement, was to be cut off from his people, verſe 30 as he was to be, that did any work on the ſeventh day Sabbath, Exod. 31. 14, 15. Num. 15. 32, 35, 36.

6. On this Sabbath of Attonement, they muſt afflict their ſouls, v. 27. 32. as on th… ſeventh day Sabbath they were to do, though not ſo ſolemnly as on this, by confeſſing their ſinnes, and by not doing their own wayes, nor finding or doing their own pleaſure thereon, Iſa. 58. 13. By all which particulars, it is manifeſt, that this Sabbath of Attonement was in moſt things moſt exactly ſquared, regulated by the ſeventh day Sabbath, as the Sampler by the Copy, or the picture by the perſon drawen, participating with it both in its name, uſe, ſanctification; The ſole Querie or doubt remaining to be cleared, is when all this is to be done, or at what time of the day, this Sabbath of Attonement ſhould begin and end? God therefore reſolves this ſcruple in the words alledged, From Even to Even ſhall ye reſt (or celebrate) your Sabbath; that is in eff…ct, you ſhall keep it from Evening to Evening, as vou do the ſeventh day Sabbath; which begins and ends at Evening: ſo that the ſeventh day Sabbath, being here propounded for the onelyonly pattern by which this Sabbath of Attonement was ſquared, and this being to begin and end at Even, becauſe the ſeventh day Sabbath did, as all acknowledge, and I p. 97have prov…d; this Text (in my conceit) is a pregnant unavoidable Argument: for the ſeventh day Sabbaths ſolemnization from Evening to Evening, as well as for the Sabbath of Attonements, beginning and concluding at Evening: whence Saint Auguſtine with ſundry Councels, and Authorities forequoted, apply this Text to the ſeventh day Sabbath, and Lords-day, as ſetting out bounds to them, as well as to the Sabbath of Attonement.

2. I anſwer, that this Sabbath of Attonement was confined to the tenth day of the ſeventh monethmonth, verſe 27. and to be kept upon that day: ſince therefore it was confined to that very day, and to be ſolemnized from Evening to Evening; it is apparant that that day, as a naturall day, began and ended at Even in Divine accompt; and if that day, as a naturall day, began and ended at Even; then by conſequence all other dayes, (being all of one proportion, and one ever beginning when the other ends) began and ended at Evening. Therefore the ſeventh day Sabbath too, appropriated to the ſeventh day: So that take it which way you pleaſe, it is an unavoidable proof, that all Sabbath dayes, and the ſeventh day Sabbath begin and end at Evening in Divine Computation: therefore the Lords-day muſt do ſo too, being a Sabbath of ſacred reſt, as all our Oppoſites reſolve, and confined to the firſt dayes limits, which as a naturall day commenceth, and determines onelyonly at Even, in naturall, divine and true accompt, and as a ſacred day of P…eſt, … denoted to Gods ſervice, I have now as ſuccinctly, and perſpicuouſly as I could waded through this preſent Controverſie: At what time the Lords-day ought to begin and end? and if my Judgement fail me not, I conceive I have ſufficiently manifeſted it to commence and conclude at Evening, (immediately after Sunſet, or ſo ſoon as the Eveningſtar begins to appear) not at morning or midnight. If the Truth ſhall prove on my ſide upon the debate, I deſire it may captivate the contrary miſtakes, and certifie both the judgement and practiſe of all ſuch zealous Chriſtians who are yet differently minded. If the error be p. 92on my ſide (as I am yet fully reſolved it is not) I ſhall be glad to be firſt informed, then reformed by men of graver judgements, deſiring a to do nothing againſt, but for the truth, for which I ſhall ever contend, to which I ſhall ever ſubſcribe; reputing it my greateſt ▪ … Cor. 13. 8.felicity to conquer with it, or to be conquered by it, and if occaſion require to ſuffer chearfully, gladly for it.

FINIS.