The True Time of the Lords Day Sabbath

To the Christian Reader.

KInde Reader, Give me leave to inform thee of the true Original cause impelling me to compile this Dissertation at least 20 years since, whiles a Prisoner in the Tower of London.

When I was a Student and Puny Barrister in Lincolns Inn, it was the constant custom of that House and all other Inns of Court from All-Saints Eve, to Candlemas night, to keep open Revels, Dancing, Dicing and Music in their Hals ever Saturday night (as we usually call it) till eleven or twelve of the clock, and many times till 4. in the morning or later; by reason of which abuse, the Lordsday was much profaned, and God public Ordinances on the Lordsday morning, neglected, by the Revellers, Students, Officers, Gamesters, Musicians and Spectators, who slept out the Forenoon Sermons and other divine Exercises for the most part, either in their Beds or at Church, if they resorted to it: Which being a great corasive to my Spirit, grief to my heart, and scandal to many Religious Lawyers, Students and our Lecturers. I used my best endeavors to reform this long continued abuse; and by my interest in some pious Benchers of Lincolns Inn, procured them by an Order of Counsel to suppress all public Gaming and Dicing in the Hall, with all Grand Christmasses and disorders on that abused Season; and likewise to restrain the length of their Revels on Saturday nights, by confining them to a certain hour, though they could not totally suppress them, as they and I desired, being over ruled therein by the majority of the Benchers, pleading long prescription, custom, and unwillingness: to displease the Revellers and young Students, for their continuance: Whereupon I did in my Histriomastix printed 1632. (Dedicated to the Benchers of Lincolns Inn) produce the Decrees, Laws, Statutes, Canons of many Christian Emperors, Kings, States, Councils, and Resolutions of Fathers, Casuists, Schoolmen, and Protestant Divines Foreign and Domestic, to prove the unlawfulness of Stage Plays, Revels, Dancing, Gaming, Sports, and Pastimes on the Lordsday, and on Saturday nights, (as we usually styled them) proving at large page 638. to 647. by sundry Reasons and Authorities in all ages (there cited) and likewise in the Table: That the Lordsday begins Saturday Evening, not at Morning or Midnight following; that so, I might in point of Conscience, suppress all Revels, Gaming and disorders used in our Inns of Court and elsewhere throughout the Realm, on Saturday nights, being part of the Lord's own days, fit to be spent in better exercises of Piety and devotion.

This Assertion of the Lordsdayes inception at Evening, being contrary to the received Opinion of most of our Modern Writers and Divines, was looked upon as a strange novelty by many, as well as my Histriom • stix, and censure of Stage Plays as unlawful, unchristian Pastimes; for which (though licensed by Archbishop Abhots Chaplain) I was committed Prisoner to the Tower of London by the Lord's of the Council, Febr. 1. 1632. and afterwards severely censured in the Star Chamber, for it, as scandalous to the King, Queen, Court, State through Lawds and others malice and prevailing Power; which Sentence was since reversed by the unanimous Vote of both Houses of Parliament, as illegal and given without any cause at all.

Hereupon for the satisfaction of some Christian Friends as well Lawyers as Divines, who scrupelled this Opinion of the Lordsday • s Evening Inchoa • ion (though they could not answer, nor deny the Reasons and Authorities there produced by me, for its justification) I did in the year 1633. compile this Dissertation, in the Tower • which I communicated to my learned friends of the Law and Ministry, who professed themselves abundantly satisfied with it; some of them transcribing Copies thereof for their private use. After which, to pass my Solitary Prison hours with as much public benefit, as I could, I went through all the Controversies touching the Sabbath, Lordsday, and more especially concerning the use of Pastimes on it; which the Kings (or rather Lawds) Declaration for Sports, occasioned; and Bishop White, Dr. Heylin, Dr. Pocklington, and others had then raised, debated in their Discours • s, and Histories of the Sabbath; with an intention to have published them at that Season. But the Printing Presses being locked up and strictly watched by Lawd and the Bishops then swaying, against all Treatises of this Subject in opposition to the Anti-Sabbatarian Pamphlets, I was necessitated to lay them by for that season, and to communicate some of them to such friends, who made use of them in some of their printed Discourses of the Sabbath, and Lordsday, since the Prelates power was Ecclipsed: Only I then contenting myself with a Preface to my brother Burtons Divine Tragedy, or Examples of God's Judgments upon Sabbath-breakers; and some necessary Additions to the Second Impression of his Dialogue between A. and B. concerning the Sabbaths Morality, and unlawfulness of Pastimes on the Lordsday, both printed in the year 1636. beyond the Seas, to the great satisfaction of godly Christians. After which, God's Providence diverted my Thoughts and Studies to other seasonable Subjects and Publications, against our Lordly Prelates pretended Divine Right, Popish Innovations, Usurpations on the Kings Prerogative, and Peoples Liberties, Treasons, Schisms in all ages, which occasioned their downfall not long after. These wily Foxes being unable to answer my Books against them, thereupon by A Second unrighteous Tyrannical Censure in Star-chamber, and extravagant Council Table Orders sent me close Prisoner, first to Carnarvan Castle in Northwales, and from thence to Mountorguiel Castle in Jersey, debarring me the liberty of Pen, Ink, Paper, Books, access of friends, and all human conversation, to hinder me from writing; seised all my Books, Writings, Papers they could meet with, searching divers of my friends houses as well as my Chamber and Study for that end: Yet God • Providence preserved this small Treatise (with some others touching the Sabbath Lordsday, and unlawfulness of Sports or Pastimes on them, against which I mustered up the concurrent opions of Fathers, Councils, Christian Emperors, Princes Edicts, Popish, Protestant Writers of all sorts in all Ages, yet unpublished) from their Clutches, and the strict Seaches of other late Grandees since; and brought them safe to my hands again, when I deemed them quite lost. Whereupon, conceiving it agreeable to God's good pleasure (who miraculously preserved this Dissertation above twenty years space, during all my Troubles, and amids our public Wars and revolutions) that it should be made Public for the Information and benefit of his Church, People, and not be buried in Oblivion; and being the only complete Treatise of this Subject, I ever yet beard off; which others have but briefly, slightly touched, rather then HANDLED in their Discourses os the Sabbath or LORD'S-DAY; I thereupon resolved to make it public, and committed it to the Press, in this Sceptic all age, when too many Divines, as well (as Jesuits and Sectaries) make it the main part of their Divinity and Religion, to vent and cry up New, empty, frothy notions, Whimsies, fancies, old forgotten Herefies, and uncouth conceits, in a kind of new canting language, (which themselves and others hardly understand) to draw away disciples after them, and undermine those ancient settled truths and Principles of Religion, which all Orthodox Christians in former ages have constantly believed, received, practiced without dispute; which hath produced very sad effects, eaten • ut the sinew, Practice of Piety; the life Power of Godliness, as well as the form thereof, and made many sorward professors heretofore mere Seekers, Self-seekers, Sc • pticks, Anti-Scripturists, Ranters, Nullisidians, Heretics, Separatists, Blasphemers, Covenant-breakers, Antinomians, (trampling all laws of God and men under feet like dirt) and some professed Atheists as well as Anarchists. To prevent which mischiefs for the future, I shall recommend this advise of the Apostle to all sincere Christians, 1 John 4. 1. Beloved believe not every spirit, but try the spirits (by the word of God) whether they are of God; because many false Prophets are (now) gone out into the world. Preferre ancient Truth, before new pretended light, as most do old wine before new. Illud verius, quod Antiquius: And if so, then they need not doubt, but in this Controversy, I have the truth on my side, because all Antiquity concurs unanimously with me, as well as the Scriptures. I shall conclude with Jer. 6. 16. Thus saith the Lord, stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye sholl find rest to your Souls. And though many now say (as the obstinate Israelites did then to God) we will not walk therein: yet I trust all the true Saints and Servants of God, will readily obey this divine and safe command in these pe • illous times of novelty, desperate Apostasy, and Antichristian Pride, when too many oppose and exalt themselves, above all that is called God, or that is worshipped, obeying no Laws of God or man, and carrying all Laws Divine and Human in the arbitrary Rols and Records of their own breasts, like so many Roman Pontifs, making their own wills and lusts their only law; to God's dishonor, Religions slander, all good men's grief, the ill example of future ages, and hastening of God's judgments on us to our Scourge or Ruin.

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

I T hath been a great Question of late times among private Christians, and Divines, when the Lord's-Day (being no artificial, but a natural day consisting of 24 hours, as they generally acknowledge) should begin and end? Whether at Evening, Morning, or Midnight? Certainly, if I may freely vent my thoughts without offense, I conceive (under correction of graver judgments) that in divine & true account, it begins & ends at Evening, immediately after Sun-set, when the Twilight ends, and the Evening Star begins to shine: A truth so manifest, in my poor apprehension, that it is uncap • ble of any dispute.

For the clearer resolution whereof, I shall in the first place admir, that men in civil respects may begin and conclude their days at several hours, according to the received computation of their Countr • y: Some nations commencing and closing up the day at Morning; others, at Noon; oothers, at Midnight, others at Evening. And the Canonists likewise beginning and concluding the day at midnight in regard of Contracts; at morning, in respect of judgments passed; in at Evening regard of sanctification and religious observation. But yet in all divine relations, men are not left at liberty to setwhat bounds or limits they please to days appropriated to God's more special worship, but they must observe those meets, which God himself (the Sovereign Lord of days and times) hath prefixed to them, beginning, ending their sanctication of them (being a part of his own worship and service) at such time as he hath appointed, which is none other than the Evening, the boundary he first set to days, both for natural and sacred uses.

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

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

Secondly, That the seventh day Sabbath in Scripture account, did always commence and determine at Evening; and that the Jews did ever solemnize it from Evening to Evening.

Thirdly, That the very first day of the week whereon our Savior rose again, began and ended at Evening, in divine computation, or Scripture account.

Fourthly, That this beginning and concluding of days at Evening, is perpetual and immutable.

Fifthly, That Christ's Resurrection in the morning, did no ways alter the beginning or end of days, nor yet translate the beginning of that first day whereon he arose from Evening to Morning; nor change the former limits thereof.

For the first of these, That all days in Scripture and divine calculation begin and end at Evening; it is most apparent.

First, by Genesis, 1. 5, 9, 19, 23, 31. where the Scripture is express in point; that at the very Creation of the world and beginning of time and days, the Evening and the Morning made the first, second, third, fourth, fifth, sixth, (and by consequence the seventh) first days that ever were; the only patterns for the inchoation and determination of all days since: the Evening, being here placed before the Morning (as Expositors observe) by God himself, because the day in natural and divine account begins at Evening, the Evening and darkness being preceding to the morning and light, even in point of time, Gen. 1, 2, 3.

Secondly, it is evident by Exod. 12. 3, 6, 12, 29, 42, 51. compared and paralleled with Levite. 23. 5. Numb. 9. 11. cap. 28. 16. Deut. 16. 4. Josh. 5. 10. 2 Chron. 30. 15. c, 35. 1. Ezra 6. 19. 20. and Ezech. 45. 21. (all treating of the time when the Passover was to begin) In the tenth day of this Moneth, they shall take to them every man a Lamb, a Lamb for an house, and ye shall keep it up, until the fourteenth day of the same Moneth, and the whole Assembly of the Congregation of Israel shall kill it in the Evening: For I will pass through the Land of Egypt this night, and will smite all the first born of the Land of Egypt both of man and beast. In the fourteenth day of the first month at Even, is the Lord's Passover; the fourteenth day at Even shall they keep it. And the children of Israel went away, and did as the Lord had commanded And it came to pass that at midnight the Lord smote all the first born in the Land of Egypt, &c. It is a night to be much observed unto the Lord, for bringing the chilaren of Israelout of the Land of Egypt, And it came to pass the self same day that the Lord did bring the children of Israel out of the Land of Egypt by their Armies. From which words it is apparent;

1. That the fourteenth day of the Month Abib, on which the Passover was kept, began in Scripture account, at Evening:

1. Because they were to keep the Paschal Lamb, until the fourteenth day, and then to kill it in the Evening; therefore that day began at Evening.

2. Because the feast of the Passover, with the killing, dressing and eating of the Paschal Lamb did commence at Evening; thererefore the day too, which no doubt the Feast began: for if the day began not till the following morning, the Passover had been kept before it, not upon it, upon the thirteenth not the fourteenth day of the month.

2. That that Evening and night on which the Passover was kept, was part of the following, not of the foregoing day.

1. Because this Feast of the Passover was to be kept the whole fourteenth day, in remembrance of God's passing over the Israelites, slaying the Egyptians, and delivering his people out of Egypt: Since therefore they began not to kill and eat the Passover in the mornning, but at Evening, the Evening must necessarily begin the day, and be a part only of the following day, not of the day preceding it; else it would have been but an half-holy day, and no more, the whole preceding day being not solemnized, but the night alone; or at least, a holy day made up of the Evening of the fourteenth, and the morning of the fifteenth day, not of the fourteenth day alone; both which are directly contrary to the Text.

2. Because this celebrating of the Passover the fourteenth day at Evening, was done in memory of God's passing over them, and slaying the Egyptians at midnight following; and bringing them out of Egypt with their Armies the next morning: this Evening therefore must be part of that day to which Midnight and the Morning following did belong, which must necessarily appertain to the fifteenth, not the fourteenth day, if the fourteenth day began the midnight or morning before, and not that very evening; and so the fourteenth day should be solemnized for a deliverance happening on the fifteenth day, not on it; which were absurd to think. The deliverance therefore happening the midnight and morning which succeeded this Evening, it must doubtless be solemnized as part of the subsequent, not of the precedent day.

3. Because the Text saith expressly, Exod. 12. 51. The same day the Lord brought the children of Israel out of Egypt by their Armies: therefore this Evening and Midnight were part of the ensuing day, because the Israelites departed not out of Egypt with their Armies till the morning following, as that Chapter manifests: and yet the Scripture saith; that they departed out of Egypt the same fourteenth day, whereon they did eat the Passover, and God slew the first-born of Egypt. This fourteenth day therefore in divine calculation, both as a natural day, and as a Passover day too, began and ended at Evening; and so by consequence all other days.

Thirdly, it is most clear by Exod. 12. 18, 19. compared with Levite. 23. 5, 6. and Numb. 28. 16. In the first month on the fourteenth day of the month at EVEN: Seven days shall there be no leaven found in your houses: seven days shall unleavened bread be eaten. This Feast of unleavened bread was to continue seven days: but these days and this Feast by God's own limitation did begin and end at Evening: for the Text is express, that on the fourteenth day at EVEN they should eat unleavened bread till the twenty first day at EVEN: The Evening therefore was both the Alpha and Omega of this Feast, of all these days in Scripture reckoning, and so by consequence of all other days.

Fourthly, this is as clear as the Sun at Noon-day, by the Ceremonial Laws concerning uncleanness. On any days or seasons of the year, if any of the Israelites chanced to be legally unclean, in some cases they were to remain unclean for one day: in others, for seven days. But how did these days begin and end, in God's account? Certainly at Evening: For all the Texts run thus concerning him who was unclean for one day; He shall be unclean until the Even: and when the Evening cometh on, he shall wash himself with water, and when the Sun is down, he shall come into the Camp again. And thus concerning the other: On the seventh day he shall purify himself, and shall be clean at Even, witness Deut. 23. 11. Num. 19. 7, 8, 11, 12, 16, 19, 21, 22. Letit. 11. 24. to 40. c. 15. 5. to 27. c. 17. 15. c. 22. 6. All days therefore in divine computation, began and concluded at Even, since all the days of men's ceremonial uncleanness did so; which uncleanness might befall them upon any day whatsoever.

Fifthly, it i • perspicuous by the Israelites solemn Easting-days, which commenced and ended at Even, For they usually fasted until Even, Judges 20. 23. 26. 2 Sam. 1. 12. Their days therefore b • ing but the limits of their Fasts (for they fasted sometimes one day, sometimes two days, sometimes three, or more) did question less begin and determine at Even: in their own and Scripture computation.

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

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

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

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

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

Secondly, the Scripture peremptorily commands this beginning and close of the Sabbath. Levite. 23. 32. From EVEN to EVEN, ye shall celebrate your Sabbath: which though it be specially meant of the Sabbath of Atonement, yet it is true of the seventh day Sabbath too, it being the original pattern, by which the Sabbath of atonement was squared, and thus bounded out.

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

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

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

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

Thirdly, the women shortly after their return from his burial began their Sabbath days rest.

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

Fifthly it is certain by the constant practice of the Jewish Church, who both before and since Christ's time (even to this present day) did ever begin and end their Sabbath at Evening. Witness Josephus that famous Jewish Historian, Contra Apionem l 1. c 833. Jerome comment. in Jonam, c. 2. Tom. 5. p. 137. Eusebius de Praeparat. Evangel l. 8. c. 2. Tom. 1. p. 141. S. Augustine de Tempore Serm. 251. Chrysostom, Homil. 4. in Genes. Tom. 1. Col. 26. B. Hom. 62. in Matth. Tom. 2. Col. 559. B. Anastatius Sinaita, Anagogicarum Contemplationum. He • am. l 2 & Questio, 152. 153. Eibl. Patrum. Tom. 6. pars, 1. p. 634. E. 794, 795. Hospinian de O • igine Festorum, fol. 31. 72. b. 68, 69. 161, 162. Marlorat in Matth. 28. v. 1. Joseph Scaliger, de Emendatione temporis, l. 92. & 6. p 119. 532, 533. God win his Jewish Antiquities, • 3. c. c. 3. p. 131. Ainsworth, his Annotations on Genesis 1. v. 5. Levite. 22 32. together with most ancient and modern Commentators upon Gen. 1. 5. 9. 13. Levite. 23. 32. Exod. 12. 18. Matth. 12. 40. c. 16. 21. c. 28. 1. Mark 16. 1, 2, 9. Luke 23 54, 55, 56. c. 24. 1. John 20. 1. Acts 10. 40. 1 Cor. 15. 5. with those Authors quoted in my Histriomastrix. p. 643, 644. and others in the margent: who all subscribe with one consent, that the seventh day Sabbath, (and all other days else) in the Scripture and Jewish account, did ever begin and determine at Evening;

This second Conclusion therefore, is past all question.

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

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

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

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

Fourthly, Mat. 12. 4 c. 16. 21. c. 27. 63. Mark 8. 31. c. 14 58. Luke 13. 32. Hosea 6. 2. Acts 10. 40. 1 Cor. 15. 4. and all our Creeds assure us, that our Savior rose again the third day from his Passion: which he predicting to his Disciples, useth this expression, Matth 27. 63. and Mark 8. 31. After three days (that is, after the beginning of three days, or of the third day from my Passion, not after three days ended, for then he had risen again upon the fourth day, not the third) I will rise again: which Phrase (being all one in sense with, upon the third day I will rise again, as appears by Matth. 16. 21.) implies that a good part of the third d • y on which he arose, should be past before his rising, which could not be, had the day b • gun just at morning or midnight, not at Evening; he being risen very early, whiles it was dark, John 20. 1, 2. The question then for the clearing of this Article of Christ's resurrection upon the third day, will be only this; What is meant here by three days? How these days are and ought to be computed? and from what time they did begin? To which all ancient & modern divines, who have commented on the Evangelists, or written of Christ's resurrection, reply with one accord.

1. That by three days in these Scriptures is meant, not three entire days, (for Christ lay not three whole days in his grave) but one whole day and a part of two other days,) but part to wit part of the sixth day whereon he was crucified; the whole Sabbath day following it, and the Evening or night which was part of the first day whereon he arose.

2. That these days must be thus computed, and did thus begin and end. The first of th • m being our good Friday) began at Evening and ended at Evening, shortly after our Savior was taken down from his Cross and intombed. The second of them (being the 7 ^th day Sabbath) began and ended at Evening; all which day Christ rested, and kept a Sabbath in his grave. The third day (the Jews first day, & our Lord's-day) began at Even, when the Sabbath concluded, and ended the Evening following, a little after our Savior's appearance to his Disciples, John 20. 19. By which calculation, our Savior lay part of the first, the whole second, and a good part of the third day in his grave, (to wit, the Evening and greatest part of the night) and so well nigh half the third day, was past before his Resurrection; so that he might well be said to rise again the the third day; and by a Synecdoche Membri, to lie three days in his grave, and after three days, (that is, after the beginning of three days, the latter part of the third day being included, and the forepart only excluded in this Phrase of speech) to rise again: which he could not be properly said to do, had this third day, begun at morning, he being risen again when it was dark John 20. 1. Matth. 28. 1, 2. and so upon the second day; before not on or after the third day, in this strange accompt, which no Divine in this particular of Christ's resurrection ever followed; all of them jointly resolving, that the third day on which our Savior arose, and the two preceding days, according to divine computation, began and ended at Evening. Wherefore this third Conclusion, even by the unanimous consent of all men, is indubitable, and quite overturns our Antagonists foundation for the Lord's days inc • ption in the morning, to wit, that Christ's Resurrection in the morning, did translate the beginning of this first day, from Evening to morning; which is but a gross mistake, directly contrary to all the recited Scriptures, the resolution of all judicious Divines, and writers in all ages, as I shall anon more fully manifest in its proper place.

For the fourth, That this beginning and concluding of days at Evening is immutable (I mean in divine respects, not of civil;) it is most clear for these ensuing reasons.

First, Because it is that bound which God himself (the Lord of times, and Ancient of days) hath prescribed them, both by his word, his works, and own divine calculation, as the three foregoing Conclusions evidence: and what God himself hath thus limited and prefixed, cannot be altered but by himself alone (who never changed this beginning or period of days for ought appears in Scripture) Eccles 3. 14. Jer. 31. 35, 36. c. 33. 20, 21.

Secondly, because it is that termination of days w ^ch God himself instituted at the very Creation, whenas he prefixed such limits to days & times, as were to contiue in all succeeding ages, till time should be no more, witness Gen. 1. 2, 3, 5, 8, 13, to 20. 23. 31. where God made darkness to precede the light, the Evening antecedent to the Morning, and to begin the day; the Evening and the Morning, (not the Morning, and the Evening, I mean in point of priority) making the first seven days, and so by consequence all succeeding days; the days and weeks being now the same, and of the same dimension, as they were at the Creation; and therefore retain the self same beginning and end now, as God designed to them then; and that by a natura; unchangeable Ordinance. For God at the Creation ordained the Sun, the Moon, and Stars, to rule over the day and night; to divide the light from the darkness, (that is, to bound out the day and night) to be for signs and for seasons, and for days and years: Gen. 1. 14. to 19. Psal. 136. 6, 7, 8. Psal. 104. 19. And that so long as the world should endure, or the Sun and Moon have a being. witness Gen. 8. 22 While the earth remaineth, seed time, and ha • vest, and cold and heat, and Summer and Winter, and day and night shall not cease: that is, they shall observe the bounds and times that I have pr • scribed them at the Creation, without any alteration. Jer. 31, 35, 36. and c. 33. 20. 21. makes this m • st clear. Thus saith the Lord, which giveth the Sun for a light by day, and the Ordinances of the Moon and of the Stars, for a light by night: if these Ordinances depart from before me, or if you can break my Covenant of the day and of the night, that there shall not be day and night in their season (that is, at the time which I appointed at the Creation) Then also might my Covenant be broken with David my servant. Which Texts do fully evince the beginning, end of days, and limits of time instituted at the Creation, to be unalterable so long as the world remains: which is likewise backed by Psal. 74. 16, 17. Ps. 72. 57. Ps. 104. 19. Ps. 121. 6. Ps. 136. 9, and 148 3, 5, 6. The day is thine, the night also is thine, thou hast prepared the light and the Sun, thou hast made Summer and Winter. He appointeth the Moon for seasons, the Sunknoweth his going down: Thou makest darkness, and it is night. Praise him Sun and Moon, praise him all ye stars of light, for he commanded and they were created, he hath also established them forever and ever, he hath made a Decree which shall not pass. From all which Scriptures it is infallible, that God at the Creation fixed immutable limits to days and times, both for their beginning, end, length, which shall and must continue the same forever; (the days, weeks months and years, being of the same extent for the present, as they were at the beginning) Therefore the inception and ending of the day at Evening, being settled at the Creation, doth and must remain unalterable.

Thirdly, This inchoa • ion and conclusion of the day at Evening, is ratified by the fourth Commandment, a moral and perpetual precept, founded on the very course and L • w of nature at the Creation, as most assert, Gen. 2. 1, 2. 3. For this Commandment enjoining men, To keep holy the Sabbath day, to do no manner of work upon it, and to labor six days, and do all their wor • : For in six days the Lord made heaven and earth, the Sea and all that in them is and rested the seventh day: wherefore the Lord blessed he Sabbath day, and hallowed it: doth her • in apparently confirm forever, the beginning, • nd, and limits bo • h of days and weeks, as they were •• ttled at the Creation. For this precept having a retrospect to God's six days work, and his seventh days rest, when he created the world; and enjoining men to work six days, to rest the seventh day, and keep it holy, as God did then; doth apparently intimate, that these foresaid seven days, were as so many royal Standards of time, by which all subsequent days and weeks must be measured: which must begin, end, and have the same dimen • ions, with that original week, and those first seven days. Wherefore since they began and ended at Evening then, as I have proved: all other days likewise must do so, by virtue of this command. The rather, because it prescribes men, to finish all their work in six days, and then to begin their rest, when their work ends, as God did his: but their six days work usually ends at Evening; therefore their six days also should then d • termine, and their Sabbath or seven days r • st begin; and so by consequence all the six days, the Sabbath day, and so all days (forever) should commence and end at Evening, so long as this commandment is in being, or days and weeks shall last.

Fourthlv, The beginning of days must needs be immutable, because the alteration of it from Evening to morning, or midnight (which thwarts the Scripture computation) would falsisie, corrupt many Passages and Texts of Scripture; call into question the truh of our Savior's Resurrection on the third day; and somewhat alter the Scripture Chronology, which is most exact and punctual; neither of which are sufferable by God or Christians.

Lastly, this beginning and close of days, hath an influence into God's worship: who as he hath prescribed men, how; so likewise, when to worship him: to wit, especially on the Sabbath, which he hath appropriated to himself; styling it, his own Sabbath, and holy day, Exod. 16. 23, 25. Levite. 23. 3. Deut. 5. 14. Neh. c. 14. Isa. 58. 13. Exod. 20. 10, c. 31, 16. The sanctification therefore of the Sabbath being a part of God's worship, and the Sabbath his own peculiar day; which most hold, Christ and his apostles, and the Primitive Christians by God's warrant translated to the Lord's day) that beginning and limits of it, which God hath fixed, must not be changed but by God; because it would alter both God's day and worship too. To prevent which inconvenience, God hath given not only general commands to sanctify this day, but likewise a special precept to begin and end it at Even, Levite. 23. 32. From Even to Even you shall celebrate your Sabbath: there being no such particular precept given for the limits of other days, (which are bounded out in more general terms) it being both dangerous and absurd, to leave the inception, or bounds of the Sabbath arbitrary unto men, to begin and end it when they please; the day being God's not theirs; the sanctification thereof, a special part of his service, which men have no power to alter or diminish: and whatsoever in God • service is not of faith (warrantted or prescribed by his word) being sin and will-worship, Rom. 14. 23. Col. 2. 18. 20, 21, 22, 23. From all which I may safely affirm; that this beginning and ending of days at Even (especially of the Sabbath day) is immutable, and so my fourth Conclusion undeniable.

For the fifth; That Christ's Resurrection in the morning did no ways alter the beginning or end of days, nor yet translate the inception of that day whereon he arose, From Evening to morning; it is unquestionable.

First, Because this commencement and conclusion of days at Evening, is immutable; as I have manifested in in the fourth Conclusion, therefore not altered by Christ • Resurrection.

Secondly, because Christ's Passion and Resurrection abolished or changed nothing, but that which was typical and ceremonial: witness Gal. 4. 9, 10, 11. Col. 2. 14. to 22. Acts 15. 24. 28, 29. Heb. 9. 10, 11. c. 10. 1. 2, 9. with the unanimous suffrage of all Divine • . But the beginning and end of days at Even; was no ways typical or ceremonial, but rather natural and moral, being instituted at the Creation, ratified by the fourth Commandment, and immutably fixed forever, as the premise • testify. Therefore it was not abolished, or translated by Christ's Resurrection or Passion from Evening to morning.

Thirdly, Christ abrogated or changed nothing, but what was necessary to be abolished or altered upon warrantable reasons and substantial grounds: See Heb. 8. 6, 7, 8. c. 9. 9. to 16. c. 10. 1. to, 11. Col. 2. 16, 17, 22, 23. Ephes. 2. 15. Gal. 5. 1. to 7. Acts 15. 10. 28. But there was no necessity, reason, cause, or ground at all, of altering this beginning and end of days at Evening: therefore Christ's Resurrection did not alter or abolish it.

Fourthly, the alteration, limitation, of times, days, and seasons, is a Peculiar Prerogative of God the Father, reserved in his own power, not in Christ's, as is manifest by Acts 1. 7. Matth. 24. 36. Mark 13. 32. Levite. 23. 2. &c. Psal. 118. 23, 24. Exod. 13. 2, 3, 6, 14. Exod. 20. 1, 8, 10, 11. compared with Daniel 2. 20, 21. Psal. 74. 16, 17. Jer. 33. 20. c. 31. 35. Psal. 136 1. 7, 8, 9. upon which Privilege Royal none anciently durst encroach, but that presumptuous Horn, typifying the Papacy. Dan. 7. 25. Christ therefore by his bare Resurrection made no such alteration of the days inchoation, having no special Commission from his Father so to do.

Fifthly, there is not one word or syllable in all the Scripture, which either affirms or intimates, that Christ's Resurrection made any mutation of the beginning or end of days, neither can any man produce one substantial reason, grounded on Scripture, why Christ's resurrection should cause such a change as this: or why his resurrection should do it, rather than his Nativity, Passion, or Ascension. Therefore I may saf • lie conclude, that it made no such change until the contrary can be proved.

Sixthly, the Scripture is express, that Christ's Resurr • ction did no ways change either the order, name, or nature of that day whereon he aros • . For all the Evangelists speaking of it as Christ's Resurrection day in their Histories of the Resurrection (penned some space after it) ever style it, The first day of the week, Math. 28. 1. Mark 16. 29. Luke 24. 1. John 20. 1. 19. the very name that was given it at the Creation, Gen. 1. 5. which was still retained after our Savior's Resurrection and Ascension: Acts 20. 7. 1 Cor. 16. 2. having no other title at all imposed on it but this in Scripture. (that of Revel. 1. 10. to wit, the title of Lord's-day, being applied by some to the seventh day Sabbath; by others, • o Easter day only: yet by most to the Lord's-day) for ought that certainly appears. Which name implies, that it continued the same after Christ's Resurrection, as before; the First day of the Week, for number, order; beginning the week as afore; and so by consequence commencing at Evening as before; it being the same in name, in order, in nature (though not in use and observation amongst Christians) as it was at the Creation: Therefore the same in its inception too, and so not altered from Evening to morning.

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

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

1. If all days in Scripture and divine account do always begin and end at Evening (not at morning or midnight) then the Lord's-day (being the first day of the week, and included in the universality of days) must do so too: But all days in Scripture and divine computation, do always begin and end at Evening, (not morning or midnight) as the first Conclusion mani • ests. Therefore the Lord's-day doth so too.

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

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

4. This beginning and determination of days at Evening be natural and immutable, therefore the Lord's day must have, can have, no other inception or conclusion, but at Evening.

5. I Christ's Resurrection in the morning did no ways alter the beginning or end of days, nor yet translate the beginning of that day whereon he arose, from Evening to morning; then we ought to make no such alteration; (for that were to be wiser than Christ, yea to usurp God's special Prerogative, to alter times, Dan. 2. 20, 21. c. 7. 25.) & so must keep the Lord's-day from Evening to Evening, not from morning to morning, or from midnight to midnight. But Christ's Resurrection in the morning, did no ways alter the beginning and end of days; nor yet translate the beginning of that day whereon he arose from Evening to Morning; Therefore the Lord's-day ought to be kept from Evening to E • vening, not from morning to morning, or midnight to midnight. What can be truly and substantially replied to these five Arguments, I cannot conjecture, they being of sufficient weight to oversway the balance of this Controversy.

Now to clear this truth more fully; I shall to these five Arguments, accumulate ten reasons more, proving, that the Sabbath, and Lord's day, ought to begin at Evening.

First, because this inception of the Sabbath and Lord's day, is most suitable to the nature of these days. For the Sabbath being nothing else in proper speech, but a day of rest, and being oft times styled in Scripture a Sabbath of rest, Exod. 16. 23. c. 23. 12. c. 31. 15. c 34. 21. c. 35. 2, Levi. 16. 31. c. 23. 3. 32. c. 15. c. 25. 21. c. 34. 21. Deut. 5. 14. (both man and beast being enjoined to rest from their labors on this day:) it is most agreeable to reason, and the equality of the day, that this resting day should begin at Evening, when men naturally and customarily begin their rest, and end their labors: rather than at morning, when they commonly begin their work; or at Midnight, when as they are in the mid • est of their rest and sl • ep. For when can a day of rest so aptly commence, as when men begin their rest? their resting on it from other labors, being one part of the solemn zation of it? This therefore being the fittest time to begin the day; no doubt, but God (who doth all things wisely and in the aptest season) hath ordered that it should then commence, ( • s I have manifested in the foregoing Conclusions) it being most proportionable to the nature of the day.

Secondly, this commencement is most agreeable to God's own example, and to the fourth Commandment: for God began his seven days rest, so soon as ever he ceased from his six days works of Creation, Gen. 2. 1, 2. 3. Exod. 20. 9, 10. yea the fourth Commandment prescribing us to labor six days, and to do all our work, and to rest the seventh day; implies, that we should b • gin our Sabbath days rest, when as we finish our six days woe • k: and that is at Evening, not at morning or midnight. Therefore we should then commence our sanctification of it, and rest upon it.

Thirdly, this beginning of the Sabbath and Lord's-day, is every way best for men, as most consonant to the course of nature, and th • ir common practice, for men naturally and customarily (and that by God's own appointment, and the Scriptures approbation) end their weekday labors at Evening and b • gin th • ir rest at or night, witness Ps. 124. 22, 23. The Sun ariseth man goeth forth unto his work, and to his labor until the Evening, John 9. 4. I must work the works of him that sent me, whiles it is called today, the night cometh when no man can work, Judge 19. 16. Behold there came an old man from his work out of the field at Evening, Z • ph. 2. 7 In the houses of Askelon they shall lie down in the Evening, 1 Thess. 5. 7 Those that sleep, sleep in the night, together with Gen. 19. 1, 2. Exod. 18 14. Gen. 2 • . 11. Numb 29. 19. Levite. 19. 13. N • b 4. 21 Judge. 19. 4. 11. Eccle • 2. 23 Num 22: 21. Judge. 9. 33. c. 20. 19. c. 19. 8. Hos. 7. 6. Is. 5. 11. whereas as by a natural insti • ct, and God's command they usually begin their work in the morning, not th • ir rest, as is evid • nt by Eccles 11. 6. In the morning sow thy seed, Mat. 20. 1, 2, 3. The Kingdom of heaven is like to a man that is an householder, which went out early in the morning to hire Laborers into his vineyard, and by Gen. 19. 15 c. 28. 24. 54 44. 3. Exod. 20. 1. c. 18. 14. Judge. 20. 19. Ruth 3. 13, 14. Psal. • 27. 2. 1 Chron. 23 30. Mat. 27. 1. Psal. 104. 22. 23 Now the Sabbath being a day of rest from labor, and being likewise made for man, no • man for it. Mark. 2 27. and men naturally and ustomarily in all ages, all • l • ces, by God's own ordination, determining their weekly labors, and beginning their rest at Evening; it is most fit, mo •• proper, and convenient, in respect of men, and this their natural use, that the Sabbath, and Lord's day should begin at Evening, when as they voluntarily and naturally ce • se their secular labors, and devote themselves to r • st. But most unsuitable and inconvenient to begin it in the morning, the time when work begins, or at midnight, when half their rest is past. Neither is this reason to be sl • ighted; For all things being made for man, and the Sabbath too, no doubt but God did accommodate and suit them in such manner, as should be most commodious and convenient for men, and most consonant to the natural course of their affairs. This Inchoation therefore of the Sabbath and Lord's-day, being most proportionable to the natural order of men's working, and rest (and so the more easy and possible to be observed by them) is no doubt the truest, the properest of all others; and therefore ought to be embraced.

4. That the beginning of the Sabbath, and Lord-day which is easiest for Christians to observe, and doth best of all begin the sanctification of them, is questionless, the best, the true • st: But this beginning them at Evening is such:

1. Because men then naturally end their worldly employments, and begin their rest, • ven of their own accord without constraint: and what so easy, as that which is naturally and voluntary?

2. Because all men that have any Religion or show of Christianity in them, do then constantly fall to their private devotions and family duties, the Evening being a fit time for holy meditations, prayers, and religious exercises, Gen. 24. 63. 1 Chron. 16. 14. 2 Chron. 13. 11. Psal. 55. 47. Psal. 65. 8 Dan. 9. 21. Now what time so fit to begin the Sabbath and Lord's-day (appropriated wholly to God's worship) as that whereon most Christians voluntarily and constantly apply themselves unto his immediate Service in their closets or in their family devotions?

3. These days are days of bolynesse, and being such, ought always to begin and end with holy duties. Every Christian will grant it fitting and convenient, if not necessary, that the Lord's day should be begun and ended with private, and continued with holy, public exercises, suitable to the day. Which being so, if it should begin and end at Midnight, what Christians usually do, or can conveniently begin & end it thus? they being then at rest yea fast asleep in their beds, & that by the course of nature, and God's own appointment, without any sin at all, 1 Thes. 5. 7. Mat. 25. 5, 6. c. 26. 45. And for men to be tied to rise up at midnight, or to sit up til then, to begin then the Lord's-day, with holy duties, what an inconvenience & burden would it be? Again if it should begin and determine at morning, so soon as day-light begins; how many Christians are then up through the whole year on Lord's-day mornings, and the mornings following, to commence and conclude it with holy duties? yea what a vexation, and trouble would it be (especially to aged and sickly persons) to rise every Lord's day, and Monday at day-dawning, or some space before, to begin and close it with meditations, prayers, praises, devotions? Certainly if the Lord's-day should commence and end either at morning or midnight, and Christians were tied in point of conscience, to begin and conclude it with holy exercises, most men would grow weary of observing it, and cast off the sanctification of it as an intolerable burden. But now if we begin and end it at Evening (when every man is up, and ends his labors, and goes unto his private devotions and familiar duties of his own accord, and then enjoy this rest as on other Evenings) how easily and conveniently without any toil or inconvenience may all sorts of men begin and conclude it in an holy manner, without any disturbance of their na • ural sleep, or endangering their health? and how sweetly, how comfortably may they embrace the inception, and take their farewell of the conclusion of it? with what delight, pleasure, ease & convenience, may they sanctify it: This beginning and ending therefore of the Sabbath and Lord's-day, being the easiest of all others, the best for all Christians to take hold of without any pain or inconvenience; the best for the true, & pious commencement and conclusion of these days with holiness and devotion, is undoubtedly that which Godhimself hath instituted, and all Christians must retain; this being one main cause why God commanded the Jews to sanctify their Sabbath, and keep their Festivalls from Evening to Evening; Lev. 23. 32. Exod. 12. 18. because the Evening in all the foreuamed respects, was most convenient and proper, to begin and end all sacred days.

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

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

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

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

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

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

9. It is confessed by all, that in the Scripture and Israelites account, all days began at Evening, as I have proved at large before: It is likewise most certain that Christ and his Apostles being Israelites, did ever constantly observe the Scripture, and their own national computation of the beginning and end of days, it being that which Christ himself, and all the Evangelists follow, as I have evidenced at large, in the third and fifth Conclusions; neither is it any way probable that Christ and his Apostles, (or the Primitive-Church and Christians, who were in all things guided by them) did or would alter this their National and divine beginning, or concluding of days, there being no ground or reason for it, for ought that yet appears. If therefore the Lord's-day were instituted and consecrated for a Sabbath, by Christ himself, as many or by his Apostles, as most; or by the Primitive Church Christians only, soon after the Apostles time, as others affirm; (one of which three opinions is and must be granted by them for undoubted truth) then it is most certain, that it must and did (at its very first institution and observation) begin and end at Evening (not at morning or Midnight or b • cause Christ himself, his Apostles, and the Primitive Church did ever constantly observe this computation; Therefore they would not, did not institute any other beginning of it, but this alone: which reason (in my poor weak apprehension) is so solid, that it admits of no evasion or reply. Lastly, That beginning and end of the Lord's-day, which the Church & people of God in all ages, from the first institution of the Lord's-day to this present age, have constantly observed, and the Church and learned in those ages pofitively in express terms resolved, to be most true and genuine, is questionless the proper infallible inception & conclusion thereof (This no man I presume, either will or can deny.) But this beginning and ending of the Lord's-day at Evening, which I here pl • ad for, is that which the Church and people of God in all ages, from the first in stitution of the Lord's-day to this present age have constantly observed, and the Church and learned in those age, have positively in express terms resolved to be most true and genuine: none • ver oppngning i • till q Wolfius, about some sixty years since, the first I find or hear of, that broached •• is new opinion of its beginning at morning, because our Savior did then rise again; whose authority and sophistical reason (a mere Non sequitur, as I shall prove anon) hath s • duced and drawn over many unto his opinion, both in their judgments and practice too) Therefore it is questionless the proper infallible inception and Conclusion thereof. The Minor which is only liable to exception (and may seem a Paradox to some, who over-rashly style this Position of the Lord's-days beginning at Evening, an upstart novelty never heard of in the Church of God till this present age, in truth because th • mselves are ignorant in Antiquities, and versed only in late modern writers, who foam • t the contrary Error, which I da • e affirm, to be the late sigment of some modern Auth •• u • s, not once so much as heard of in any former ages, which I here challenge them to disprove:) I shall make good by unanswerable Reasons and Authorities, (as I conceit them) even from the very Apostles time to this present Century; and that in a Chronologicall method, beginning with the Primitive times, and so descending in order to this present age.

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

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

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

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

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

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

5. 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 Christ's Passion, and Resurrection; the Evangelists, and Saint Luke in the Acts, ever styling it, the Sabbath-day, (which name it yet retains in Latin) 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 Ecclesiastical writers, and the 29 ^th Canon of this Council testify, which runs thus, 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 Controversy among Christians, which of these two days, the seventh day Sabbath, or the Lord's-day should have precedency, both 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 Lord's-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 Lord's day then, because the first day of the week which they celebrated as the Lord's-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 add those others formerly allege • d to prove that the Lord's-day ought to begin at Evening. All which being laid together, are an infallible proof; that admit the Lord's-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 only instituted by the primitive Christians succeeding 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 Christ's death, Acts 21. 20 to 28. 1 Cor. 9. 20. Gal. 2. 14, 15. c. 6. 12. would certainly concur with them in the beginning and ending of their Sabbaths, and sacred festivities, which were no ways ceremonial, nor altered, nor abrogated by Christ's death. From which premises I conclude; that let the Lord's-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 original Institutors. To put this out of question, I shall descend from the alleged 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 the Disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until Midnight: And there were many lights in the upper chamber where they were gathered together, &c. When therefore he was 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 alleged for the solemnization of the Lord's-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 Evening, in imitation of our Savior, 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 Lord's 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 Lord's-Supper: for in eating everyone taketh his own supper; and one is hungry and another is drunken: Now this Text styling the Sacrament, the Lord's 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 Sacrament 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 before, till midnight following, there being never such a Sermon heard of: but only 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 Pliny and Tertullian) did begin their Christian meetings, and Love-feasts at Evening, whence they likewise styled 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 shows 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 LUMINA (which manifests they kept their Assemblies by Candle light, and so begun them at Evening) ut quisquis de scriptures sanctis, vel de proprio ingenio potest, provocatur in medio Deo canere; (which Pliny the second stiles, carmenque Christo, quasi dicere secum invicem;) hinc probatur quomodo bibent. A • que 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 Paul's 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 Lord's-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 Lord's-day was then instituted for a Sabbath) (which those of the opposite opinions grant and I consent to) there will be no great question of it.

1. Because if the Christians at Troas observed this first day of the week as their Sabbath, no doubt but this their meeting to solemnize it, and receive the Sacrament on it, was rather that Evening which began, than that which ended the Lord's-day, in their account; else they should have begun its solemnization only when it ended, whi • h is improbable. But our Sunday Evening (on which some affirm this meeting) ended, not commenced the Lord's-day in their account, they ever beginning their days 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 Lord's-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 Paul's made; therefore it must needs be on the Saturday, not on our Sunday Evening, since the Sunday Evenning in S. Luke's, 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 confess, that the Disciples met at this time, upon the first day of purpose to sanctify 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 Lord's-day no Festival day at all, or at most not so much as an half-holy day; which we cannot presume these Disciples, and S. Paul would dodid they observe it as their Sabbath: From all which reasons I may more then probably conclude, that it was the Saturday Evening (when the Lord's-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 Lord's-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 Lord's 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 total sanctification.

But against this it will be objected, First, that Saint Paul departed from Tro • the very next morning at daybreak; which he would not have done, had it been part of the Lord's-day, for he would not have taken this journey then, l • st he should have profaned 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 Lord's-day: For he stayed there seven days, 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 days, 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 profanation of the day: for he came and went by ship, verse 6. 13, 14. and so might sanctify the rest of the day a ship board, (as our mariners and passengers who sail on the Lord's-day, as well as other days, use to do) because the wind and • ide then serving, and the ship in which he was to sail, being to depart that morning, there was a necessity for him then to go a ship board, else he might have lost his passage: which necessity and circumstance of 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 Christ himself, and all Divines resolve: the rather here, because he might preach and spend the rest of the day in the ship as profitably as on the shore, and the Mariners might likewise now set sail (the wind and weather serving) without profanation 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 Evening or natural 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 natural day, which begins at Evening, but the next artificial day of twelve hours day light, which begins at Morning. In this sense it is used most commonly in Scripture, witness Levite. 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 until the morrow: compared with Levite. 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 natural day begins in Scripture accompt, yet they might, not have reserved any of it till the Morning, for that had been tomorrow, as morrow is opposed to the night not to the natural day. So in 1 Sam. 19. 11. Saul sent Messengers to David's 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, tomorrow thou shalt b • slain. Where morrow is not put for another natural day (that morrow in Scripture and the Jews account being part of that natural day, of which this night was the beginning) but only for the day-light, or artificial day, being the same natural 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 Soldiers 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 only in opposition to the preceding night, and for the day light following; (which night and morrow make up the same natural day) not for the beginning of the next en • uing natural day, or for another day. Hence the Scripture useth this phrase: The morrow after that day, or after the Sabbath. Levite. 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 natural day, that the night is. In this sense morrow must needs be taken here: for this meeting beginning but at night, and Paul continuing his Preaching until 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 natural day consisting of twenty four hours, 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 only, (not to the natural 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 Lord's-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 Lord's-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 practice, to prove, that the Primitive Christians began the Lord's-days sanctification at Evening.

My next evidence is that of Pliny the second, who writes thus to the Emperor Trajan, concerning th • time, and manner of the Christians solemnization of the Lord's 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 usually 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 daybreak, (as the disciples did at Troas, Acts 20. 7. to 12.) which Assemblies some Ecclesiastical Histories call, Antelucani coetus; Night-Assemblies, or meetings, before day light; not because they began in the morning about daybreak, 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 publicly 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 Savior arose whiles it was dark: and in Honor of his Resurrection did they begin and keep their Lord's-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; that after their Exercises of Religion ended, they did use to put out the lights (used to expel the darkness of the night, Acts 20. 8.) and then couple promiscuously one with another, yea murder and eat up children, and commit all manner of villainy. Since therefore they began their Lord's-day exercises at Evening, before day light began; as this Heathen Author and all Ecclesiastical Historians writing of this age, accord; we need not doubt, but 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 years after Christ; in his A • ol • gy for the Christians, c, 38, 39. (the words whereof I have already alleged) and de Corona militis c. 3. where he writes thus. Eucharistiae Sacramentum in tempore victus, & mandatum à Domino, ANTELUCANIS CAETILUS, nec de aliorum manu quam praesidentium sumimus: w ^ch expressly shows; that the Christians of that age did begin their public Lord's day meetings, and Love feasts in the Evening, and spending the Saturday night (as we falsely deem it) in God's worship, receiving the Sacrament and other holy duties; which night assemblies he stiles, Nocturnae Convocationes; because they spent the greatest part of that night in them: nocturnae properly, not morning, or early risings and me • 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, testify.

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

4. My fourth testimony is that of Athanasius, the great Anti-Arian 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 • INENTUR 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 desinere Christi verae lueis dies A most express resolution, that the Lord's-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 mystice 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 congrue •• 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 settled the observation of the Lord's-day, and prohibited, abolished the keeping of the Jewish S •• b •• h under an Anathem • . Can. 49. fo ••• i • ed So it th •• posi • ively determined: Ut 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 express testimony and resolution of Saint Augustine, the eminentest of all the Fathers, De Tempore Sermo 251. Observemus ergo. diem Dominicam Fratres, & sanctificemus illam, si • ut antiquis praeceptum est de Sabbato. (Levite. 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 opere, & 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 Lord's day from Evening to Evening, in that age, that it cannot be shifted nor avoid • d, and a direct resolution in express Terms of our present Qu • stion.

My seventh. is Pope Leo the first, Epistolarum Decretalium 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 Lord's 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, 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 PRAECEDENTIS 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 Lord's-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 Scots and Irish Christians about the year 597. and before, beginning the Lord's-day at Evening, as Bishop Usher attests.

My eighth Testimony, is the second Council of Mascon, Canon 1. apud Surium; Council. Tom. 2. pag. 682, 683. Custodite diem Dominicam quae nos denuo 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 Lord's-d • y, and beginning their Lord's-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 Lucerne & Cereus in pervigiliis, apud quasdam Ecclesias non benedicuntur & eur à nobis benedicantur, inquirunt Propter GLORIOSUM 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 multarum 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 solemn • ize our Saturday night with holy vi • ils, prayers and exercises of Religion, beginning their Public Assemblies and Lord's-days duties on it, because the glorious Sacrament, and Mystery of Christ's Resuriection happened on it, the blessing whereof they expected to r • ceive by this nights sanctification. Therefore questionless they began their Lord's-day at Evening, and made this night only, not our Sunday night, parcel of it; because Christ in their accompt did rise again upon it. Neither was the celebration of this night the practice only of some few private Churches, but of all Christian Churches in that centurie, since this Council lays 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 Christ's Resurrection, been universal, though the superstitious Ceremony of Hallowing Lights and Tapers on it was not so. Which general received practice of solemnizing this night, & spending it thus, in vigils & prayrs, even from the apostles time, till long after this Council, is a satisfactory argument to me, that Saint Paul's 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 original pattern from whence this custom sprung which this Council mentions.

My tenth Evidence is the express inanswerable Authority of Anastatius Sinaita, Anagogicarum Contemplationum lib. 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 error, deinde transeamus ad lucem. Propterea PRIOR EST VESPERA, DEINDE DIES. LEGE EST CONSTITUTUM (it seems there was then some express 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 practice of Christians in that age to begin the Lord's 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 Custom in that time) Sedenim & Moses vaeationem à laboribus in Sabbato it a d • scripsit, UT ET RAECEDENTE NOCTE, ET SEQUENTI DIE OTIUM AGERENT. Testes do Judees QUI USQUE INHODIERNUM DIEM ID OBSRVANT. Qui • pe qui non illam noctem quae Sabbatum subsequitur, SED illā QUAE ANTEGREDITUR cessatione ab operibus quiet 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 express, so punctual, as may satisfy all the Opposites, and cannot be evaded.

My eleventh Testimony, is the positive Resolution of an whole General Council, and so by consequence, of all Christian Churches in that age; to wit, the sixth General Council of Constantinople, Can. 56 Surius Conciliorum. Tom. 2. p. 1052. Dominicis genu flectere à divinis nostris PATRIEUS, Christi Resurrectionem honorantibus, canonice accepimus (The first general Council 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, GENUA RURSUS FLECTENTES, DOMINO PRECES OFFERIMUS, Servatoris enim nostri Resurrectionis veluti praecursorem NOCTEM quae suit ante Sabbatum, accipientes, HYMNIS AB EA SPIRITU ALITER INCIPIMUS: 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 Custom of the Primitive Church, as this Canon & all Antiquity witness, to pray standing not kneeling, all the whole Lord's-day in memory of our Saviou • s Resurrection, & standing up again from the dead: Whence these their Lord's-day Exercises were called, Stationes (à stando; in English Stations) because they ever stood, and never kneeled in them. Now this Custom of praying standing, used only on the Lord's-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 only, not of new Constitution,) that all the Churches and Christians of this age (ex consuetudine quae s • rvatur) even by an ancient long continued Custom received from the Christians and Church • s of former ages; and then observed only, not begun; did always 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 natural accompt begins) and concluded them after the Lord's-day Vespers, or complein ended, to wit, the Lord's-day at Evening, when the Lord's day doth properly and truly end. By which it is most apparent, that they began and e • d • d their Lord's-day and Lord's-day exercises at Evening, not at morning or Midnight; and that it was the constant custom of all Christians in former ages so to do. Again it assures us, that it was the custom of all Churches, then, and in foregoing times, to couple the Saturday night, and the Lord's-day together, and to solemnize them in memory of Christ's Resurrection, as one entire Lord's-day; b •• inning and spending all the Saturday night with Hymns and spiritual duties. So that this Council is a most clear satisfactory proof both in point of Doctrine and practice, that the Lord's-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 practice 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: Council. Tom. 1. p. 195. Can. 10, 11. Si In VESPERA 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 Lord's-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 Lord's-day then actually determined. To which I shall add that of Venerable B • da our learned Countryman, in his Homily on Matthew 28. verse 1. quoted by Bartholomaeus Brixiensis in his Gloss upon Gratian Distinct. 75. In die ista (to wit, the Lord's-day, NOCTES INCIPIUNT PRAECEDERE DIES, ideo forte ut tres dies & noctes haberi possint, in quibus Domin • s fuit in ventro terrae, quod nec sic habetur nisi Synechdo • hice, 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 Lord's days beginning on saturday at Evening, that it needs no gloss, and this was the doctrine and practice of our Nation then.

My thirteenth Authority is the Synod of Franckford, 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. Ut Dies Dominica à vespera usque ad vesperam servetur. A direct determina • ion of the point in difference. That the Lord's-day is to be kept from Evening to Evening.

My fourteenth probation, is the express decree of the Emperor Charles the Great himself, and Ludovicus Pius, Capit. 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 punctual 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 Charles, c. 13. apud Suriū Tom. 3. p. 266. Diem autem Dominicum 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 Religion Venerari omnibus mandamus. A Canon so apparent for beginning the Lord's-day at Evening, that it needs no illustration.

My fixteenth, is the Synod of Towres under the same 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 action, Usque ad Vesperam perseverare; which compared with the former Canons, is a direct proof, that the Lord's-day begins at Evening, because then the celebration of it by this Canon, is to end.

My seventeenth is the Council of Mainz, Anno 813. recorded 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.

My eighteenth, is that of H Rabanus Maurus, Homil • de Dominicis diebus, in his works at large, Edit. 1616. Tom. 5. 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 add his Coetanian Haymo Halberstattensis, Homilia in die Paschatis p, 7, 8. who there resolves in punctual terms, that the Lord's-day begins and ends at Evening, not at morning; and so ought to be solemnized from Evening to Evening.

My nineteenth, is the Council of Compendium, apud Radulphum Tungrensem, de Canonum observantia, Propositio 15. Bibl. Patrum. Tom. 11. p. 445. F. Tom. 14. p. 242. & apud Alexandrum Alesium, Summa Theology pars 3. Quaest. 31. Artic. 2. p. 145. Both these Authors being of the same judgment with this Council, 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 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 Sermon 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 testify, that both in the judgment and practice of that age the Lord's-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 only, excluding it.

My 21. is the Ecclesiastical Laws of Edgar and Canuius, 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,

for preventing all profaneness 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 reigns, it was the constant custom of this Kingdom 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 Lord's-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, Which custom 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 Lord's-day, and keep it holy from Evening to Evening. Which (together with the custom of observing Holy-day Eves, because those days 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 Lord's-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 Scottish Council, as Hector Boetius lib. 13. de Scotis; & Centuriae Magdeburg. Cent. 13. Col. 932. lib. 48. & Col. 788. l. 40. accord. viz. That Sunday should be kept holy, from Saturday at 3 of the Clock, till Monday Evening; that none should do any worldly business thereon, but be employed only 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 Council of Lions, concerning Holy days, recorded by Juo Carnotensis. Decretalium pars 4 c. 14 & Gratian de Consecratione Distinct. 3 fol 663. Pronunciandum est Laicis ut sciant tempora feriandi per annum, scilicet, Omnem Dominicam à Vespera usque ad Vesperam. Upon which Ba • tholomaeus Brixiensis. (on Gratian's Text) gives this Gloss: 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 judgment 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. R. Christiani Diem Dominicam à Vespera usque in Vesperam finiunt.

My 24. Is the Synod under Simon and Galo the Legat, apud Bochellum, decret-Eccles. Gal. lib. 4. Tit. 7. c. 14. p 578. & Tit. 10. c. 12. p. 595. Pronunciandum est Laicis ut sciant tempora feriandi per annum id est, Omnem Dominicam, à Vespera usque ad Vesperam. Nec 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 Controversy.

My 25. Is Pope Gregory the • i • th, Decretalium lib. 2. Tit. 9. de Feriis. c. 2 p 595. Who determines thus. Omnem Dominicam Vesperam à Vespera usque ad Vesperam • eriandum Sanctam D • em Dominic • m Ab ho a Diei Sabbati Vespertina inchoandam. It ne • ds no Gloss 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 etiam quibuseunque sub poena interminatione praedicta, & molendinarum Dominis, Ne ipsi Diebus Dominicis, maxim à vespera Diei Sabbati, usque ad vesperam Diei Dominicae molendina molire faciant aut permittant, non obstante longi temporis abusu, qui non usus censendus aut consuetudo, imo 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 domestic Provincial Constitution under Simon Isleep Archbishop of Canterbury recorded by Lindwood, Constit. Provincialium l. 2. Tit. de Feriis fol. 74. B. And by Joannis de Aton: fol. 148. a. Inprimis sacrum diem Dominicum ab hora vespertina Diei Sabbati inchoandum, which needs no other Gloss but Lindwoods, who thence concludes, That the Lord's-day ever begins at Evening: the constant ancient Doctrine of our Church:

My 28. is an ancient English Dialogue upon the Commandments, entitled Dives & Pauper, first Printed Anno 1496, and after reprinted by Thomas Berthelet the Kings Printer, Anno 1536. . Which Book on the third (our fourth) Commandment 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 Sundays 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 entitled, The Flower of the Commandments of God, Printed at London, by Wynkin de Ward, Anno 1521. ch. 3. on the third (our fourth) Commandment, f. 31. 32. Which thus determines. Nothing is to be done on the Sunday, but to be besied towards God, him for to Honor. Question, Who so should demand, At what hour a man should begin to celebrate the Feasts. The Answer, Regularly, men say, that from the one Evenson unto the other Even-song the Chyrk make solemnity. It is written Extrau. de Feriis, & de consecratione distinct. 1. cap. Missas; Omnes dies Dominitos à vespera in vesperam decernimus observari. In like wise, saith the Scripture, in many places. à vespera ad vesperam celebrabitis Sabbata vestra. This scripture reproveth the fully of some simple men, the which reputeth not to be sin to labor and work late on the Saturday at night, and ween that it is sin, to work only on the Monday in the Morning. These two last authorities I h • v • cited at large, because they are punctual, the books unknown to most; and • ully manifest the Doctrine and practice 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 only remember the names and works of some late Authors, from Anno 1100. till this present, who expressly resolve. That the Lord's-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 concur in this opinion in their f • re-named works, where the precedent Canons and Decrees are registered; I shall only 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 reign) 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 the 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 origin Festorum. fol. 31. 68, 69, 70. 161, 162. by Mr. Sprint in his Treatise of the Sabbath, with 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 express concurring authorities (which none ever contradicted before Wolfius, for ought that can be proved) to which I might subjoin the opinions and practice 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, Councils, and learned of all ages, from the very first institution of the Lord's day, to this present, have constanly resolved, both by their Writings and practice too, that the Lord's-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 several 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 Lord's-day doth and ought of right to begin and end at Evening, not at Morning or Midnight; and manifested it to be the resolved Doctrine and constant practice 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 Cavil 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 only for one of them, to wit, that the Lord's-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 settled for a time, to wit, that the Sabbath and other days should begin at Evening, that Christ's 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 Logical Argument is but this. Christ's Resurrection a part of his Redemption, is more excellent than the work of Creation, Ergo it changed the beginning of the Lord's day, and by consequence of all other days, 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 express warrant from God himself in his word, which hath been the cause of many gross errors and practices amongst Christians. I grant the work of Christ's Redemption is a most glorious work, and signal testimony of God's transcendent love to the world of God's 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 holiness and righteousness after his own image and likeness, as transcendent an 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 less our Savior's 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 Christ's 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 Commandment itself, 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, wisdom, greatness, glory, majesy, providence, bounty, sovereignty, 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 God's visible works, Gen. 1. 1. Deut. 4. 32. Mark 13. 19. Rev. 3. 14. 2 Pet. 3. 4. far antienter than Christ's Resurrection or work of Redemption. And that which is Antientest, is usually best and honorablest, Psal. 77. 5. Isa. 3. 2. c. 9. 15. c. 44. 7. c. 24. 23. c. 51. 19. Jer. 18. 15. Dan. 7. 9. 13. 22. John 1. 2, 3. 1 Kings 12. 6. Jer. 6. 16. Acts 22. 16. 1 Joh. 2. 7. Rev. 3: 14.

Secondly, the work of Creation is the very greatest of all God's works, and more universal, general, extensive than the work of Redemption: extending to all the Glorious angels, Sun, Moon, Stars, Heavens, Air, Earth, Sea, with all the several 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, styled; the beginning of the Creation of God. Rev. 3. 14. Therefore, more excellent, greater, glorious than the work of Redemption, peculiar only to God's elect, the smallest part of men; not universal to all Mankind; much less to Angels, and all other Creatures: Now it is a received Maxim 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 Holiness, true Righteousness, Integrity, • erfection, without Sin, 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 curse upon Mankind and all other creatures too: Christ's 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 less the generality of mankind and other Creatures) from the pollution, corruption of Sin, l • st and • ll those temporal miseries, curses, plagues, Judgments, imperfections in this life, which sin hath brought upon them: nor yet restored them to such a glorious, happy, perfect condition here, as that wherein man was first created: the best of Saints on earth, having many remainders of sin, corruptions, defects and infirmities in them till they come to heaven, 1 Kings 8. 46. Eccles. 7. 20. Rom. 7. 7. to the end, James 3. 2. 1 John 1. 8, 10. c. 2. 1. 2. Therefore in this respect, the work of Creation excels that of Redemption, in relation to all the creatures corrupted, vitiated by man's fall, and of the redeemed themselves, whiles they continue on earth, and have cause to celebrate Sabbaths and Lord's-Days, to sanctify 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 God's creation; are more excellent and gloious than man, or any Saints on earth, the • ubject of Christ's 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 excellent 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, Happiness in the enjoyment of God and his creatures, which man in his innocence, (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 only beloved Son 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 only 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 greater excellency, omni • ot • n • y, power, love, to create and make all things out of nothing, then to repair, restore, rectify 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 conclude • , that the work of Creation is greater and more excellent than the work of Redemption, from these Texts and Reasons; then my Antagonists aver the work of Redemption to transcend the work of Creation in excellency and greatness, 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 only 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 days, settled by God at the very Creation; as they here argue.

6. Admit Christ's Resurrection and work of Redemption, to be greater, better, excellenter than God's work of Creation, (which I deny) will it thence follow; Ergo, it altered the work of Creation; the cause of Sun, Moon, Stars, Days, weeks, years; the beginning and end of the Sabbath, or first day of the week, and by consequence of all other days and times settled 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 days, weeks, months, morning, Evening, course of Sun, Moon, and Stars, being still the same they were from the Creation till this present; and everything 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 Christ's Resurrection and Redemption were merely spiritual, to redeem, justify, raise up from sin, from the dead, and avance to heaven at last, all those whom Christ redeemed, John 5. 29. c. 11. 25. Rom. 1. 4. Rom. 5. 5. to 16. 1 Cor. 15. throughout, Phil. 3. 10. 11. 1 Pet. 1. 1. 3 c. 21. Rev. 20. 5. 6. Rom. 4. 24, 25. c. 8. 11. 2 Cor. 4. 14. Ephes. 2. 6. Not to alter the beginning or ending of days, times, ▪seasons: not one of all these Texts (nor any other speaking of Christ's Resurrection, and the ends or benefits thereof) ass • rtin • , importing, much less resolving anything: Therefore it did not, could not alter the beginning or limits of the fi • st day, • i • her as a natural, or as his Resurrection day, as these Writers aver.

8. Christ's Pa • sion, bloodshed, was the principal part of his Redemption, yea his Nativity, Ascension (to omit his whole life on earth, and perpetual 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 Savior's 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 days, 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 Ascension (about Noon or eleven of the clock in the morning, as is most probable) did not translite the beginning of those days, 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 only in the Morning (a less principal part of his work, than his Passion, or perchance than his Nativity or Ascension; the one of which preceded the other followed his Resurrection) make such a change in days beginnings, when neither of these three other did so? If it be, because it was a part of Christ's Redemption. So were the other three, and yet they produced no such mutation; and why a part of Christ's Redemption should cause such an alteration, only 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 show me express Scripture for it, (as none can do) or else reject it for a groundless fancy, as in truth it is, But more of this in the Answer to the next Objection.

The second Objection is this, Christ's Resurrection on the first day of the week in the morning, did actually change the beginning of the day from Evening to morning, and constitute the Lord's-day to begin at morning. Therefore it ought to begin at morning. If we c • st this into a sormall Argument, it will be more perspicuous. Christ's Resurrection, the cause of the Lord's-day, was not till the morning, Ergo the Lord's-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 Lord's-day should begin at Evening, Christ's Resurrection beginning not till the morning. This reason and argument is the main foundation whereon the Opposites build their error; wherefore I shall be more copious in discovering the sandiness, falsehood, and fallaciousnesse of it.

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

1. The first of them (the ground work of all the rest, and of this error concerning the Lord's-day beginning at morning is this, That Christ's 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 Error contrary to the Scriptures; which testify that that day began at Evening, and that Christ's 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 Christ's Resurrection made such a change as they pretend? If by Scripture, show one Text, that necessarily proves it: this I am sure they cannot do. If not by Scripture: then it is a mere groundless conceit of their own forging. Yea, but though they want Scripture, yet they have this sound reason to prove it: Christ rose again upon the first morning; therefore he translated the beginning of it from Evenig to morning. To which I reply, that this main Capitall reason is but a gross in consequent, and a circular Argumentation; For if the Argument be denied, 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 Christ's 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 gross 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 Christ's Resurrection made such an alteration of that first days beginning (which hath neither Scripture nor Reason to back it.)

I would first demand this Question of them. Why Christ's Resurrection should produce such a Change, when as his Nativity, Passion and Ascension, (parts of his Redemption too, as beneficial 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 Christ's 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, Christ's 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 days, did alter or bound on • the beginning and end of days? the days ever bounding out the occasions (which we say happened upon such a day and hour) not the occasions the days?

5. How Christ's Resurrection could change this days beginning, when as it altered not its name, nature or order, 〈1 page duplicate〉 〈1 page duplicate〉 (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 natural 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 days 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 fundamental Conclusion, upon which they build their false grounded Error, as I have formerly proved. This is the first falsehood.

The second is this, That Christ's Resurrection was the cause of the Lord's-day. This I say, is both a falsehood and a fallacy. To make it more evidently so, we must consider the Lord's-day, either as a natural day, consisting of 24 hours, measured out by the Sun or primum mrbile, and made up of the night and artificial day: or as a Lord's-day; that is, a day devoted and sequestered unto God's immediate worship. If we consider it materially, or m • erly as a day, it is clear, that Christ's Resurrection was no cause of the first day; for that was instituted by God at the Creation, Gen. 1. 5. who then appointed the Sun, Moon, and Stars, 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 Christ's 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. Christ's Resurrection thererefore being no cause of the Lord's-day, as a day, could not alter the beginning of it in such manner as is prtended; since the Lord's-day hath no bounds or limits, beginning or end, neither is it properly a part of time, but only as it is a day, not as a Lord's-day. Wherefore when you affirm that Christ's Resurrection was the cause of the Lord's-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 natural day (the change here r • l •• ing only to the time and limits of the day, not simply to the quality, as it is a Lord's-day, it having no limits at all, as it is a Lord's day, but merely as it is a natural day;) which is a gross untruth as I have proved, yea a fallacy too, in applying that to this day, as a day, which is spoken only and intended of it, merely as a Lord's-day. To illustrate this by an example. The first day of the week, is like to water in Baptism, 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 Baptism doth change the water, the Sacramental consecration the bread and wine, Consecration Canonical the Church, and ordination the man; if we mean they change their very nature, essence and substance, the speech is merely false; for they continue in nature, in substance, the same they were before; if we intend they only alter their use, which is true; and yet apply this alteration to the substance (as the Papists do in case of the Sacrament, arguing thus; the Fathers say, that the Bread and Wine are changed after Consecration, to wit, in their use only; Ergo they are transubstantiated and changed in th • ir substance;) then it is but a fallacy or equivocation which being explained proves but a mere Non sequitur, since the change in the use or quality only, infers no necessary alteration in the Substance. So when the Objectors say, that Christ's Resurrection did change the first day of the week; if they mean only 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 Christ's Resurrection was the cause of the Lord's day, that is, the cause why the first day was and is solemnized as a Lord's-day: their words are true in this sense only; 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 itself, 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 Christ's 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 sophistical, and the Conclusion this gross inconsequent; Christ's Resurrection was the cause of turning the first day of the week into the Lord's-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 only, as it is a Lord's-day, (that is, as a time consecrated to God's public worship) if the Objectors intend by this Proposition (Christ's Resurrection in the morning was the cause of the Lord's-day) that is, it did actually consecrate that very first day, whereon he arose, and all others succeeding it, for a Lord's-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 general original occasion of solemnizing it for the Lord's-day; yet it is untrue that his bare Resurrection only was the immediate efficient, constitutive cause of sanctifying it for a Sabbath or Lord's-day; or that it did sanctify that very day on which Christ arose for a Sabbath or Lord's-day, even at that very time of the morning when he arose.

For first, God's resting from his work of Creation on the seventh day, is parallel in reason with Christ's Resurrection on the first day, in point of constituting either of them for a Sabbath or Holy day, as all acknowledge. But God's resting on the seventh day, was only the original impulsive, not the immediate efficient, constitutive cause of the seventh day Sabbath; for it was not a Sabbath as soon as God began to rest, or only because he rested on it; but because he blessed and consecrated it for a Sabbath, and commanded Adam and his posterity to sanctify 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 only 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 God's peculiar blessing, consecration, and institution of it for a Sabbath. So God's passing over the Is • aelites, and slaving the Egyptians, was the occasion why the 14. day of the first Moneth 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 express 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 annually observed the fourteenth and fifteenth days of the Moneth Adar, as solemn Festivals; and the deliverance from the Gunpowder-Treason, the occasion why we observe the fifth of November, as an annual Festival (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 days for Holy-days, 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 days to be solemnized and kept holy. So it is in all other days solemnities whatsoever, not the occasion of their celebration, but the authority and command to sanctify them, is that which constitutes them Holy-days; therefore by the self same reason, Christ's bare Resurrection was only the occasion why the Lord's-day was afterwards sanctified and observed; but that which constituted and made it a Lord's-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 Lord's-day or Sabbath in point of sanctification, though Christ did rise upon it.

2. If Christ's bare Resurrection without more Ceremony, did actually consecrate that very first day on which he arose, and all others for a Sabbath or Lord's-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 Lord's-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 Christ's bare Resurrection the immediate constituting cause of the first day for a Sabbath or Lord's-day, much less of that very day upon which Christ arose, which all the Evangelists style, the First day of the week, Even as it was Christ's Resurrection day; which shows, that it was not then actually constituted for a Sabbath or Lord's-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 Christ's Resurrection, make mention either in direct terms, or by way of necessary inference, that our Savior's bare Resurrection consecrated that very first day whereon he arose, or any succeeding it, for a Sabbath or Lord's-day; much less 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 Christ's Resurrection actually constituted that day on which he arose, and all other fi • st days ensuing for a Sabbath or Lord's day, without further Ceremony, even on that day when he arose; then that day had been consecrated for a Sabbath or Lord's-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 Scripture is express, that he appeared not unto them till towards the Evening of that day; at which time Thomas was absent, and some of them doubted, whether he were risen again, or whether it was he or no: so that it is certain, they observed not that first day, as a Sabbath or Lord's-day, in memory of his Resurrection, But it is altogether improbable, that Christ would consecrate that day for a Sabbath or Lord's-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 Lord's-day, in memory of his Resurrection, before it was certainly known that he was risen; or before he had shown himself to his Disciples after he was risen; or before any did know it to be a Lord's-day or Sabbath it being made so only for man, Mar. 2. 27. not for Christ himself, or Angels, who were only present with him when he arose. For Christ being only wise, did all things in the fittest season, and in a public 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 Lord's-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 only, but not proved, neither in truth can be. If therefore the Objectors affirm; that Christ's Resurrection was the cause of the Lord's-day as a Lord's-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, only the impulsive cause or original occasion of its future consecration or institution for a Sabbath or Lord's-day, then their Argument is but this. Christ's Resurrection (the occasion of Christians solemnizing the Lord's-day, as a Lord's-day or Sabbath) was in the morning; Ergo the Lord's-day must being at morning: which is but a mere Non sequitur; because the occasions of sanctifying any days for Sabbaths or Holy-days, do not bound out the beginning or end of the days, for then these days must begin and conclude when the occasi • ns of their solemnization do; But on the contrary, t • e days do ever limit the occasions and F • stivalls, which must begin and end with the days 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 days, not the limits of days to them. To instance in particulars. When God himself instituted the seventh day for a Sabbath, because on it he had rested from all his works of Creation; he confined the Sabbath and his rest, to the seventh day; not the seventh day to it: blessing the seventh day and hallowing it; not changing the beginning, ending, limits, or order of it in the week, but the use, Gen. 2. 2, 3. Exod. 20. 7. to 12. When God instituted the fourteenth day of the Moneth Abib, for a Passover 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 Festival 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 began and ended at Evening, as the days 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 Festival or Holy day being none other, but a common day set apart and dedicated to God's special honor 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. Levite. 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, Fasts, and memorable occasions, are regulated by days, not days by them; the Festivalls and Feasts ever beginning and ending with the days to which they are appropriated, not the days, or Festivalls, or Fasts, with the occasions of their solemnization. So in all annual or weekly Holy-days, Feasts, or Fasts instituted by men, let the occasions of their institution happen what hour 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 Savior's Passion on the Cross, 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 Savior's 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 Festival of his Ascension with the days 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 days inception. Our deliverance from the Gunpowder Treason on the fifth of November, was about nine or ten in the morning, or after, when the King, Queen, Prince, Lord's and Commons should have m • t together in the Lord's-house; (though suspected and in part discovered ten days 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-days, and Coronation-days, from those days beginnings. The Crown descended to our present Sovereign King Charles 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 only to that day, that whole day, not to part of it, and part of the ensuing day. If then all Festivalls whatsoever begin and end with the days beginning and end on which they are kept, not at the very time of those days, when the occasions of their solemnization happened, as these and other infinite other examples testify; Why should not the Lord's-day begin at Evening, though Christ's 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 conceit, 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 Royal Standards for the limiting or measuring out of all Festival 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 days, 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 bushel, or the cloth to be measured by the yard, can alter, limit or measure out the quantity of the peck, bushel, 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 Christ's 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 only 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 Savior 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 Lord's-day, this day as a Lord's-day, must necessarily begin and conclude at Evening.

Thirdly, because no occasion of consecrating the day on which it falls, extends in point of Consecration, further than that very day, which is set as the utmost limits of it. But should the Lord's-day begin and end at morning or Midnight, not at Evening, Christ's 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 Lord's-day on which he arose; and besides, it should not consecrate all that day on which it happened, but that part only 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 Lord's day being only 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 Lord's-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 Lord's-day: therefore his Resurrection on it, and the consecration of it for a Lord's-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, Christ's Resurrection and the Lord's-day solemnization, have no set limits of time of their own, being no parts of time, but only 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 gross an absurdity, as to measure the bush • ll by the corn, or the yard by the cloth; not the corn an • cloth by the bushel 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 any day (and so by consequence our Savior's Resurrection on the first day of the week) cannot possibly alter the beginning of that day: For if it falls out just at the days beginning, it is a reason that the day and Festival solemnized in memorial 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 Christ's Resurrection did) it cannot nullify 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 less by any accidental occasion, which cannot possibly operate to nullify 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 natural and usual course, and so the Lord's-day too, which must begin and end at Evening, because that day on which Christ rose again did so.

Seventhly, Christ's Resurrection (and so any other memorable accident upon any days) was but a mere transient act, done, past, almost in a moment, or minutes space: wherefore it could properly of itself consecrate only 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, Christ's Resurrection could not properly operate to consecrate either the antecedent or subsequent part of that day, of itself, much less any days ensuing. If therefore the Lord's-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 Lord's-day at all, or else a Lord's-day of a minutes length (and that minute uncertain when to begin or end, because the hour, or minute of Christ's rising again is unknown:) Since therefore there is both an expediency and necessity that Christians should observe a day, a Festival of a greater length, than the very moment in which Christ rose, in memory of Christ's Resurrection; the instituters of the Lord's day, considering that God himself did ever bound out all Festivalls, by days, not minutes, hours or half days, (stretching the limits of them farther than the bounds of their occasions reached; which were commonly short, and transitory;) partly in imitation of God's own former proceedings in such cases, and partl • out of necessity, did extend the bounds of the Lord's-day beyond the space in which he was rising, even to the entire day, whereon he arose, and so to that part of the day preceding, as well as to that succeeding it, the very act of Christ's Resurrection being but momentary and not so large as the whole days extent. Whence we may clearly see an absolute necessity of limiting Festivalls by the days, limits, not by their occasions; of beginning the Lord's-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 days on which they happen, without any violation of the objected Logic Rule. That the effect cannot precede the cause; (which is true only in this sense, that the Lord's-day could not be actually observed as a Lord's-day in memory of Christ's Resurrection on it, bef • re he actually rose again:) else Festivalls and th • Lord's▪day should be scarce half-holy-days, sometimes not above a minutes or hours length; which would be dishonorable to God, to Christ, to the Church and disadvantageous unto Christians.

Eighthly, if Festivalls or their occasions (and so Christ's Resurrection and the Lord's-day) should alter the beginning and end of days, as the Objectors pretend, it would bring in an absolute confusion of all tim • s and days: For then every last occasion of solemnizing any day must change the beginning of all other days, and reduce them to the time that that occasion happened; and so every punie Festival should alter the limits of all days 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 several beginnings and ends, answerable to the hours of the several 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 Country; which would bring such a perplexity, intricacy into all computations of time, and all Chronology, as neither God nor man could suffer; breed much confusion, both in Contracts, Festivals, all divine and human affairs; overturn Religion, Laws, Days, Weeks, Moneths, years, and reduce all things to a mere 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 days, and each of those days of 24. hours only, as they did at the Creation. Wherefore to prevent this general confusion, incertainty, disorder in days, and other times, there is a necessity that days, (God's Standard Royal, 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 Lord's-day should be squared by the first day of the week, to which it is confined, not the first day, or Lord's-day, by the time of our Savior's Resurrection on it. And why should not the Lord's-day be squared by the first day on which our Savior arose? Is it not celebrated principally in remembrance of his Resurrection on that day? Is not the Lord's-day the first day, and the first day the Lord's-day? Is not all the fi • st day the Lord's-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 end at Evening, as that day did. If otherwise, you make the Lord's-day different from that day whereon Christ rose, you sanctify but part, not all the first day; you piece up a Lord's-day of half the first day and half the second day; and make Christ's Resurrection the measure of the day, when as the day was the measure of it: all and and either of which is gross • lie absurd. You see therefore in the first place, that the ground on which the Opposites build their opinion of the Lord's-days commencement at morning; is but a ch • in of falsehoods and notorious errors. And so the objection merely false, in the sense that they intend it.

2. I answer, that • hough Christ's Resurrection was the principal cause of Christians celebrating the first day of the week for the Lord's-day, & Christian weekly Sabbath; yet it was not the sole cause or occasion of it, there being many other caus • s likewise alleged for it by * ancient and modern Divines and others; as that it was the first day of all others, whereon God created the light, that God raineed Manna in the Wilderness 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 Council. 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. Dies vero 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. Christ's 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 hour of the day, Acts 2. 1. to 16. To these Reasons of its sanctifi • ation, most of our late Divines annex, Christ's 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 several occurrence on the first day of the week, concurring jointly towards its sanctification as a Lord's-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 several Occurrences thereon; it should have as many several beginnings and ends, at several times, hours, repugnant to each other; which would make it five several days instead of one; yea no day at all, but a Monster of days and Sabbaths. To reconcile which repugnances, and avoid such confusion; the Objectors must disclaim their confident objected mistake. That Christ's Resurrection (being one cause of the Lord's-days solemnization only) 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 mere Petitio principii; a begging of the thing controverted, as granted instead of proving it. For they lay this for a foundation; that Christ's very Resurrection did change the beginning of the Lord's-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: Christ's Resurrection was the cause of the Lord's-day; Therefore the day must begin when he arose, and not before, for the effect ought not to precede the cause.

I subioyn that in this Argum • nt is a treble sophism.

Fi • st there is Fallacia dictiouis in the word cause: which signifieth either an o • iginall impulsive cause; (And so it is true that Christ's Resurrection was the cause of the Lord's days solemnization, to wit the cause, why Christians afterwards did solemnize it) or else an immediate efficient consti • utive cause: Christ's Resurrection was no such cause of the Lord's day as I have proved. Yet the Objectors in this Argument make it so, for that is thei • meaning. If they take cause here only in the fi • st sense; then the Argum • nt is a mere 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 Christ's 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 David's time, was occasioned by Saul's slaughter of the Gibeonites many years before, 2 Sam. 21. 1. Yea most Divi •• s generally affirm, that though. Christ's Resurrection was he occasion or impu • sive cause of the Lord's-day • s i • sti • ution, yet the institution of it was some space after i • , not contemporary with it. This Argument therefore is bu • a mere incons • qu • nt Christ's Resurrection, the original occ • sion of the Lord's 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 Lord's 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 natural things, as the Son cannot be before the Father was; yet it follows 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 not that because the Lord's day, as a Lord's 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 original cause or occasion doth usually precede the effect in point of time, (as Christ's Resurrection did the institution of the Lord's day) yet it follows not that the Lord's 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 Christ's Resurrection the cause of the Lord's-day, as it is a naiurall day, when as it was no cause of it as a day, but only the reason why it was instituted for a Lord's-day. So that the Argument should be thus propounded. Christ's Resurrection was the cause, why the first day was instituted for a Lord's-day: but that began at Morning. Ergo, the Lord's-day must then begin, because the day must then begin, when the occasion of its institution for a Lord's-day began: which I have proved to be false:

2. In applying that to the beginning of the day, which is applycable only to the beginning of its institution for a Lord's-day, in this maxim; that the effect cannot precede the cause, that is, the Lord's-day must not be instituted in memory of Christ's Resurrection, before Christ was actually risen, (which yet may be false, since the Feast of the Passover 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 Lord's-day too, be instituted in this manner before Christ's Resurrection) Therefore 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 mere 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 Lord's-day, even from Evening to Evening, without any violation of the true meaning of this Maxim; Since we solemnize not the day, as the precise minute or hour, 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 sum and Force of the Objection, is but this in honest Termes.

Christ's Resurrection in the morning was the original occasion why the first day of the week whereon he arose, was afterwards instituted for the Lord's-day, and so solemnized.

Ergo the first day as the Lord's-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 gross inconsequent.

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

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

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

3. It is a mere falsehood:

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

2. The Lord's-day is nothing else, but the first day of the week, and the first day of the week is the Lord's-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 Lord's day, it being the Lord's-day only, 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 hours long; the Evening and night preceding it, being no patt of it; or else it must be a Lord's-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 entire first day whereon Christ arose. Either of which is an absurdity to aver: therefore as a Lord's-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 Lord's-day 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 doors were shut, where the Disciples were assembled for fear of the Jews, came Jesus and stood in the midst, &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 Savior's Resurrection in it 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 artificial day (which we commonly call day) beginning when the sund clines, & somewhat • efore sunset & ending with the twili •• t, or Sun • e • , or when the Evening st •• begins to shine w ^ch Evening is a part of the preceding day, both in our 〈◊〉 usual and the Scripture Computation, the day Evening when this morning determines. Of which 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 styled 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 natural 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, Levite. 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. Levite. 23. 5. Mark 13. 35. compared one with the other. Of both these Evenings we find express mention, Exod. 12. 6 Num. 9. 3. and 28. 4. Where the Jews are commanded to kill the Passover 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 Scriptures call, Twilight, that is, the space between two lights, to wit, the Light of the Sun, and the Light of the Stars 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 star begins to appear, which Star called VESPER, both denominates, and begins the Evening of the night, and the ensuing natural 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 express, 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 parcel 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 shown them his hands and his feet, and that they saw and knew him perfectly. Now neither Saint John, nor any other Evangelist make mention 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 control it) this Evening was questionless the Evening of the day before Sunset, as soon as ever the Disciples came all together.

4. Christ's love to his Disciples, (who would not absent himself from them long, nor leave them in suspense of the truth of his • esurrection, which they heard of before, by relation only and other evidences) may induce us to believe, that it was the first of 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 shown him openly: (there • ore at day time, as is likeliest 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 drink 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 Lord's-day, but only 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 days 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 subjoined to the premises seem to infinu • te) and so not begin at morning or midnight. This Objection therefore no ways 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 at Troas continued their Assembly on the first day of the week, till day-breaking, and Paul himself then preached until Midnight. Ergo The Lord's-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 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 naught against my ass • rtion.

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

2. As this Sermon and Assembly was extraordinary, so is it singular, without any pa • all •• 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 usual beginning and concluding of the Lord's-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 Lord's-day ought to begin at morning or midnight, and he • to •• d.

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

Fifthly, it appears not by the Text, that Saint Paul preached until Midnight, and continued this Assembly till day breaking, for this very reason, because the Lord's-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, Paul's departure from thence the ensuing morning, never to see their faces more: and Saint Luke's drift in recording this Story, is not to signify, when the Lord's-day properly begins and determines; but only as an Historian truly to relate the Apostles Actions; and to record Paul's 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 Lord's-day begins or ends at Morning, much less 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 tired both himself and his Auditors. If not before our Sunday at Evening, as they pretend; 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 until midnight.

Seventhly, If this example conclude anything positively, for the Objectors, it is only this; That they should continue their ordinary Lordsday Evening Sermons until 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 special 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 unless 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 days 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 only, 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 absolutely deny) yet it follows not, that the First day ended not in St. Luke's accompt and theirs at Troas, before the Sermon or Assembly concluded. So that this example proves nothing at all for the Opponents Thesis, nor anything 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. That the beginning of it at Evening, would open a wide gap to all licentiousness, Pastimes, Disorders, on Lordsday after-noons, and likewise to secular employments unsuitable to the day; which the beginning of it at morning would prevent.

To this, I answer. First, that this Objection is a mere Cavil: For we see by woeful experience, that the Doctrine of the Lordsdays beginning in the Morning (which is and hath been generally received of late years in most places of the Kingdom) hath no ways 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 profane, and all godly people equally sanctify, let the day begin and end at Evening, at Sunset, or Starshining: And there are none who out of Conscience sanctify and forebear to profane them now, but would equally sanctify those Evenings too, did they believe the day to conclude at Evening, since they would be sure to sanctify 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. Levite. 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 profane his Sabbath, and what beginning, conclusion of it would best prevent all profanations, and make most for its sanctification) instituting hi • Sabbath and other Festivals to begin and end at Evening, not at morning or mid-night; I may safely infer (against this present Objection) that this beginning, concluding the Lordsday at Evening, even in God's accompt, and so in verity itself, is least inconvenient, least mischievous, and the best of all the three to prevent all profanations, abuses of the day: Therefore it ought to be embraced, 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 profanations, Abuses of it committed on and occasioned by disorders of all sorts on the Saturday night (as we falsely term it) then it could possibly produce on Lordsday Evenings: To which I shall add, that it likewise excuseth all Husbandmen, Tradesmen and others from being Sabbath-breakers; who in the Winter quarters, rise early to their weekly labor on Monday morning, some three or four hours before daybreak; who should be Sabbath 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 licentiousness, and profaneness 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 civil 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 Scriptures and godly Books, Catechising their families, Prayer, Meditations, and such like holy family duties, answerable to the piety they profess, and the holiness 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 itself, but in regard of men's 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 less true; and since Inconvenien • es must not, cannot alter those bounds, which God himself hath immutably prescribed unto days. True it is, that inconveniencies backed with any precepts or scripture for the beginning of days 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 public 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 Licentiousness, as is pretended; or if they do, the fault is only 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 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 common received opinion, practice of all our Divines and most private Christians. Therefore questionless, 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 honors sake I shall forbear to mention) have in their public Writings, and many more in their Sermons; delivered this opinion (yet many of them only dubiously with an IT 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 judgment with them. The judgment therefore and practice of all Ages, Churches, from the Apostles time till now, should rather sway the balance of this controversy, 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 Wolfius 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 ways prove their Conclusion; and in truth are merely falls, 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 men's Arguments, Reasons be unsound, as I have manifested them; no matter what their Opinions, lives or practices are; since the learnedest, the holiest are and may be subject unto Errors, from which none are exempted. Seeing therefore I have here propounded the best Reasons alleged on all hands, for the Sabbath and Lordsdayes beginning, at Evening, Morning, Midnight, let the best Proofs, Reasons win the field; and then I hope the victory will fall on my side without anymore Dispute, who contend not for victory, but truth alone.

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

To which some reply, that this Text speaks only of the Sabbath of atonement, which was but Ceremonial; not of the seventh day Sabbath; therefore it is no Argument or Proof at all, that the seventh day Sabbath, or Lord's-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 atonement, to which it is here specially applied, but yet it extends withal to the seventh day Sabbath, (which all confess 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 Atonement, 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 days space, and no more; (to wit, the tenth day of the seventh month, 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 public, religious, holy Assemblies on it, & do holy duties) as the seventh day Sabbath was, verse 2, 3.

2. They must rest and do no manner of work upon it, verse 28, 30, 31, 32. as they were commanded to do on the seventh day Sabbath, Exod. 20. 9. 10 c 23. 12. c. 31. 15. c. 35. 2. D • ut. 5. 13, 14, 15. neither might themselves, or the strangers within their gates do any work thereon, Levite. 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 Atonement was, to cleanse them from all their sins before the Lord, and make them holy, Levite 16. 31. as the seventh d • y Sabbath was both a means and sign of God's fanctifying them, Exod. 31. 13. Ez. ch. 20. 22.

5. He that did any work on this Sabbath of Atonement, 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 Atonement, 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 sins, and by not doing their own ways, nor finding or doing their own pleasure thereon, Isa. 58. 13. By all which particulars, it is manifest, that this Sabbath of Atonement 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 drawn, participating with it both in its name, use, sanctification; The sole Query or doubt remaining to be cleared, is when all this is to be done, or at what time of the day, this Sabbath of Atonement should begin and end? God therefore resolves this scruple in the words alleged, 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 only pattern by which this Sabbath of Atonement was squared, and this being to begin and end at Even, because the seventh day Sabbath did, as all acknowledge, and I have 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 Councils, and Authorities forequoted, apply this Text to the seventh day Sabbath, and Lord's-day, as setting out bounds to them, as well as to the Sabbath of Atonement.

2. I answer, that this Sabbath of Atonement was confined to the tenth day of the seventh month, 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 apparent that that day, as a natural day, began and ended at Even in Divine accompt; and if that day, as a natural day, began and ended at Even; then by consequence all other days, (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 days, and the seventh day Sabbath begin and end at Evening in Divine Computation: therefore the Lord's-day must do so too, being a Sabbath of sacred rest, as all our Opposites resolve, and confined to the first days limits, which as a natural day commenceth, and determines only at Even, in natural, divine and true accompt, and as a sacred day of P • est, • denoted to God's service, I have now as succinctly, and perspicuously as I could waded through this present Controversy: At what time the Lord's-day ought to begin and end? and if my Judgment 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 certify both the judgment and practice of all such zealous Christians who are yet differently minded. If the error be on my side (as I am yet fully resolved it is not) I shall be glad to be first informed, then reformed by men of graver judgments, desiring a to do nothing against, but for the truth, for which I shall ever contend, to which I shall ever subscribe; reputing it my greatest felicity to conquer with it, or to be conquered by it, and if occasion require to suffer cheerfully, gladly for it.

Errata.

PAge 2. l. 3, 4. at Evening. in pag. 10. l. 34. dele may, pag. 12. l. 10. dele but part. pag. 21. l. 6. r. is. l. 36. read quality. pag. 23. l. 29. dele the l. 36. natural. pag. 25. l. 36. r. of. p. 26. l. 13. applicas. l. 21. r. Summa. l. 33. Cordubiensis. l. 36. Covarravias. p. 27. l. 21. pauper. l. 26. totaliter. l. 31. r. assert. p. 28. l. 3. r. commanding. p. 31. l. 11. ages. p. 37. l. 24, r. ei • . p. 44. l. 12. r. noctem. p. 50. l 32. ventre. p. 54. l. 30. dele vesperam p. 58. (R.) l. 29. most come in. l. 25. before transcendent. p. 61. l. 28. For God. p. 26. l. 19. r. course. p. 63. l. 5. Such thing. p. 64. l. 10. be contemporary. l. 37. first day.

In the Margin. p. 7. l. 3. Smalta. p. 12. l, 19. hathertus. p. 15. l. 5. Neh. 4. 21. p. 16. l. 3. r. Fulk. p. 22. l. 22. Rastal. p. 31. l. 16. certo Doctoque. p. 34. l. 27. Apoc. p. 43. l. 2. r. ux • rem p. 45. l. 9. Gustodunensis. l. 11. Bibl. patr. p. 60. l. 25. r. Serm • . p. 61. 14. praecipuum.