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

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

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

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

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

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

Fourthly, That this beginning and concluding of dayes at Evening, is perpetuall and immutable.

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

For the first of these, That all dayes in Scripture and di­vine calculation begin and end at Evening; it is most apparant. Conclusion. 1

First, by Genesis, 1. 5, 9, 19, 23, 31. where the Scripture is expresse in point; that at the very Creation of the Proof 1. [Page 3] world and beginning of time and dayes, the Evening and the Morning made the first, second, third, fourth, fifth, sixth, (and by consequence the seventh) first dayes that e­ver were; the onely patterns for the inchoation and de­termination of all dayes since: the In Genesi no [...] nō praecedentis dici est, seasub­sequentis, id est principtum fu­tur [...] non finis praeteriti. Hie­rom. in Jonam c. 2. Tom. 5. p 137. G. Proof 2. Evening, being here placed before the Morning (as Expositors observe) by God himself, because the day in naturall and divine account begins at Evening, the Evening and darknesse being preceding to the morning and light, even in point of time, Gen. 1, 2, 3.

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

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

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

2. Because the feast of the Passeover, with the kil­ling, dressing and eating of the Paschall Lamb did commence at Evening; thererefore the day too, which no doubt the Feast began: for if the day began not till the following morning, the Passeover had been kept be­fore [Page 4] it, not upon it, upon the thirteenth not the four­teenth day of the month.

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

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

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

3. Because the Text saith expresly, Exod. 12. 51. The same day the Lord brought the children of Israel out of Egypt by their Armies: therefore this Evening and Midnight were part of the ensuing day, because the Israelites departed not out of Egypt with their Armies till the See Exod. 13. 3, 4, 5.▪ morning fol­lowing, as that Chapter manifests: and yet the Scripture [Page 5] saith; that they departed out of Egypt the same fourteenth day, whereon they did eat the Passeover, and God slew the first-born of Egypt. This fourteenth day therefore in divine calcu­lation, both as a naturall day, and as a Passeover day too, began and ended at Evening; and so by consequence all other dayes.

Thirdly, it is most clear by Exod. 12. 18, 19. compared Proof 3. with Levit. 23. 5, 6. and Numb. 28. 16. In the first moneth on the fourteenth day of the moneth at EVEN: Seven dayes shall there be no leaven found in your houses: seven dayes shall unlea­vened bread be eaten. This Feast of unleavened bread was to continue seven dayes: but these dayes and this Feast by Gods own limitation did begin and end at Evening: for the Text is expresse, that on the fourteenth day at EVEN they should eat unleavened bread till the twenty first day at EVEN: The Evening therefore was both the Alpha and Omega of this Feast, of all these dayes in Scripture reckon­ing, and so by consequence of all other dayes.

Fourthly, this is as clear as the Sun at Noon-day, by Proof 4. the Ceremoniall Laws concerning uncleannesse. On any dayes or seasons of the year, if any of the Israelites chanced to be legally unclean, in some cases they were to remain unclean for one day: in others, for seven dayes. But how did these dayes begin and end, in Gods account? Certainly at Evening: For all the Texts run thus concer­ning him who was unclean for one day; He shall be unclean untill the Even: and when the Evening cometh on, he shall wash himself with water, and when the Sun is down, he shall come in­to the Camp again. And thus concerning the other: On the seventh day he shall purifie himself, and shall be clean at Even, witnesse Deut. 23. 11. Num. 19. 7, 8, 11, 12, 16, 19, 21, 22. Letit. 11. 24. to 40. c. 15. 5. to 27. c. 17. 15. c. 22. 6. All dayes therefore in divine computation, began and concluded at Even, since all the dayes of mens ceremoniall unclean­nesse did so; which uncleannesse might befall them upon any day whatsoever.

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

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

Seventhly, That speech of David to Jonathan; 1 Sam. 20. 5. Let me go that I may hide my self in the fields unto the Proof 3. third day at Evening: annexed to that of 1 Sam. 30. 17. And David smote them from the twilight, even to the Evening of the next day; is a direct proof, that the Scripture begins the day at Even, making it part of the subs [...]quent, not of [Page 7] the precedent day, as these phrases, unto the third day at eve­ning, and to the evening of the next day, import.

Eighthly and lastly, It is clear by the joynt confession of all sorts of Authors, of all Commentators on the fore­quoted Proof. 8 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 daies at evening, not at morning, or midnight, as the Jews Anastatius Sinaica. Quast. lib. quaest. 152. yet doe. A truth so evident that our Opposites in this point of the Lordsday's inchoation, for the most part grant it, without any contradiction; having nought else to plead for themselves but this, that Christs resurrection in the morn­ing did translate the beginning of days, from evening to the morning. Therefore it is undoubtedly true, that all daves in scrip­ture and divine resolution, begin and end at Evening: So that this first Conclusion is uncontrolable.

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

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

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

Thirdly, It is apparent by Nehem. 13. 19. And it came to passe, that when the gates of Jerusalem began to be dark, before the Proof. 3 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 [Page 8] 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 See Neh. 4. 21 Evening star began to appear (when the Evening & Sabbath actually begin) but to pre­vent Carriers and others who brought burdens into Je­rusalem, from prophaning the Sabbath, which would have begun before they could have passed to their Innes, and unladed their burdens, had they admitted them to have entred the gates so late; the Sabbath being to begin al­most presently after when the day light ceased, and the starres began to appear: which had it not commenced till midnight or morning following, he would not have closed up the gates so early, since they might have unla­ded their Carriages a good space before the Sabbath, though they had not entred Jerusalem till the twilight ended. His timely shutting up of the gates therfore to prevent this breach of the Sabbath by unlading burdens, is a See Neh. 13. 21. which makes it mani­nifest. Proof 4. pregnant evidence, that it began at Even, soon after, or just when the gates were barred.

Fourthly, it is clear by Luke 23. 54, 55, 56. compared with Luke 24. 1, 2. Mark 16. 1, 2. c. 15. 42, 43. John 19. 31, 38. cap. 20. 1. &c. Matth. 27. 57. 58. By all which it appears, that our Saviours body was taken down from the Crosse and laid in the Sepulchre upon our Friday at Evening a little be­fore night, and that they took it down, and buried it then, that it might not remain on the Crosse upon the Sabbath day: to which Saint Luke addes this as a Corollary; Luke 23. 54. 55, 56. And that day was the Preparation, and the Sabbath drew on, and the wo­men also which came with him from Galilee followed after, and beheld the Sepulehre, and how his body was laid: & they returned, and prepared Spices and ointments, and rested the Sabbath day according to the Commandement. And when the Sabbath was past (writes Mark 16. 1, 2. 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 sepulchre, at the ri­sing of the Sunne, as it began to down (saith Mat: [...]. 1. Saint Matthew) [Page 9] whiles it was yet dark, (writes John 20. 1. Saint John) and they found the stone rolled away from the Sepulchre: By all which it ap­pears, That the Sabbath begun and concluded at Evening.

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

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

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

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

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

This second Conclusion therefore, is past all question.

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

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

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

[Page 11] Thirdly, All the Evangelists with one consent, record, Proof 3. that our Saviour rose again upon the first day of the week, very early in the morning, whiles it was dark, before the wo­men came to his sepulchre, and after the Sabbath was past. Mark 16. 1, 2, 9. Matth. 28. 1, 2. Luke 23 56 c. 24. 1, 2. John 20. 1, 2. the chief reason alledged by all (especia [...]ly by our op­posites in this Controversie) why Christians solemnize this day as their Sabbath. If then he arose upon the first day, the day was certainly begun some space before his re­surrection; else he must rise with it, or before it, not upon it. Neither did or could this day-begin at Morning, day-dawning, or Sun-rising in divine compute, because our Savior was risen, and the women were come to the grave before that time, as these Texts affirm; and yet then the Mark 16. 1, 2, 9. Sabbath was past, and this first day begun; which could not be if the day commenced not before the morning; (begining but at break of day, or Sun-rising:) n [...]ither did it begin at midnight, because the Scripture, Jews, and Ecclesiasti­call Writers know no such naturall or divine incep [...]ion of the day; therefore questionlesse it began at Evening; as the generality of Expositors on these Texts acknow­ledge, it being the true time of the dayes Inchoation in divine accompt.

Fourthly, Mat. 12. 4 c. 16. 21. c. 27. 63. Mark 8. 31. c. 14 Prnof 4. 58. Luke 13. 32. Hosea 6. 2. Acts 10. 40. 1 Cor. 15. 4. and all our Creeds assure us, that our Saviour rose again the third day from his Passion: which he predicting to his Disciples, useth this expression, Matth 27. 63. and Mark 8. 31. After three dayes (that is, after the beginning of three dayes, or of the third day from my Passion, not after three dayes ended, for then he had risen again upon the fourth day, not the third) I will rise again: which Phrase (being all one in sense with, upon the third day I will rise again, as ap­pears by Matth. 16. 21.) implies that a good part of the third d [...]y on which he arose, should be past before his ri­sing, which could not be, had the day b [...]gun just at morning or midnight, not at Evening; he being risen ve­ry early, whiles it was dark, John 20. 1, 2. The question [Page 12] then for the clearing of this Article of Christs resurrecti­on upon the third day, will be onely this; What is meant here by three days? How these dayes are and ought to be compu­ted? and from what time they did begin? To which all See Ignatius, Martyr Epist. 5. ad Trallia­nos. Bibl. Patr. Tom. 1. p 79. b. Theophilus Antiochenus Comment. l. 2. in Evangelia. Ib. Tom. 2. p. 152. C. Hierome, Ambrose, Chrysostome, Beda, Ansel­mus, Theophi­lact, Christia­nus Gramma­ticus, Paschati­us, Rabber­tus; in their Commentaries, on these Texts, and on Mat. 28 1. Mark 16. 1, 2 9. Luke 24. 1. Calvin, Lu­ther, Musculus, Bullinger, Me­lancthon, Bu­cer, Marlorate, Junius, Zanchi­us, Beza, Lyra, Rabanus, Maurus, Hugo Cardinalis, Carthusian, Tostatu [...], Ian­senius, Cornelius a lapide, and others on this Text, Gregory Nyssen, Oratio 1. & 2. de Resurrectione Christi, Cassianus de Incarnat. Domini. l. 5 Bibl. Patr. Tom. 5. pars 2. p 8. f. 6. Hierome Comment. in Jonam, c. 2. Tom, 5. p. 137. b. Augustine, quaest. super Evangelia, quaest. 6. 7. Anastatius Siniata. Quaestionum l. qu. 152, 153. Bibl. Patr. Tom. 6. pars 1. p. 794, 795. Together with Saint Cyprian de Symbole, Dr. lack son, Mr, Byfield, and all Expositors on the Creed, who joyntly accord in this truth. ancient & modern divines, who have commented on the Evangelists, or written of Christs resurrection, reply with one accord.

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

2. That these dayes must be thus computed, and did thus begin and end. The first of th [...]m being our good Friday) began at Evening and ended at Evening, shortly after our Saviour was taken down from his Crosse and intombed. The se­cond of them (being the 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 Lords-day) began at Even, when the Sabbath concluded, and ended the Evening following, a little after our Saviours appearance to his Disciples, John 20. 19. By which calculation, our Saviour lay part of the first, the whole second, and a good part of the third day in his grave, (to wit, the Evening and greatest part of the night) and so well nigh half the third day, was past before his Resurrection; so that he might well be said to rise again the the third day; and by a Synechdoche Membri, to lie three dayes in his grave, and Mark 8. 31. Mat. 27. 63. after three dayes, (that is, after the beginning of three dayes, the latter part of the third day being included, and the forepart onely excluded in this Phrase of speech) to rise again: which he could not be properly said to do, had this third day, begun at morning, he being risen again when it was dark [Page 13] John 20. 1. Matth. 28. 1, 2. and so upon the second day; be­fore not on or after the third day, in this strange ac­compt, which no Divine in this particular of Christs resurrection ever followed; all of them joyntly resolving, that the third day on which our Saviour arose, and the two pre­ceding dayes, according to divine computation, began and ended at Evening. Wherefore this third Conclusion, even by the unanimous consent of all men, is indubitable, and quite overturns our Antagonists foundation for the Lords dayes inc [...]ption in the morning, to wit, that Christs Resurre­ction in the morning, did translate the beginning of this first day, from Evening to morning; which is but a grosse mistake, di­rectly contrary to all the recited Scriptures, the re­solution of all judicious Divines, and writers in all a­ges, as I shall anon more fully manifest in its proper place.

For the fourth, That this beginning and concluding of dayes at Evening is immutable (I mean in divine respects, not of Conclusion 4. civill;) it is most clear for these ensuing reasons.

First, Because it is that bound which God himself (the Dan. 2. 2. c. 21. c 7 9 13 Ps. 74 16. Acts 1. 7. Lord of times, and Ancient of dayes) hath prescribed them, Proof 1. both by his word, his works, and own divine calculation, as the three foregoing Conclusions evidence: and what God himself hath thus limited and prefixed, cannot be alte­red but by himself alone (who never changed this beginning or period of dayes for ought appears in Scripture) Eccles 3. 14. Jer. 31. 35, 36. c. 33. 20, 21.

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

[Page 15] Thirdly, This inchoa [...]ion and conclusion of the day Proof 3. at Evening, is ratified by the fourth Commandement, a mo­rall and perpetuall precept, founded on the very course and L [...]w of nature at the Creation, as most assert, Gen. 2. 1, 2. 3. For this Commandement enjoyning men, Exod. 20. [...]. to 12. To keep holy the Sabbath day, to do no manner of work upon it, and to la­bour six dayes, and do all their wor [...]: For in six dayes the Lord made heaven and earth, the Sea and all that in them is and rest­ed the seventh day: wherefore the Lord blessed he Sabbath day, and hallowed it: doth her [...] in apparently confirm for ever, the beginning, [...]nd, and limits bo [...]h of dayes and weeks, as they were [...]ttled at the Creation. For this precept ha­ving a retrospect to Gods six dayes work, and his seventh dayes rest, when he created the world; and enjoyning men to work six dayes, to rest the seventh day, and keep it holy, as God did then; doth apparantly intimate, that these foresaid seven dayes, were as so many royall Standards of time, by which all subsequent dayes and weeks must be measured: which must begin, end, and have the same di­men [...]ions, with that originall week, and those first seven dayes. Wherefore since they began and ended at Evening then, as I have proved: all other dayes likewise must do so, by vertue of this command. The rather, because it prescribes men, to finish all their work in six dayes, and then to be­gin their rest, when their work ends, as God did his: but their six dayes work usually Psal. 104. 22, 23. Neh. 21. 4. cap. 13. 19. ends at Evening; therefore their six days also should then d [...]termine, and their Sabbath or seven dayes r [...]st begin; and so by consequence all the six dayes, the Sabbath day, and so all dayes (for ever) should com­mence and end at Evening, so long as this commande­ment is in being, or dayes and weeks shall last.

Fourthlv, The beginning of dayes must needs be im­mutable, Proof 4. because the alteration of it from Evening to morning, or midnight (which thwarts the Scripture computation) would falsisie, corrupt many Passages and Texts of Scripture; call into question the truh of our Saviours Resurrection on the third day; and somewhat alter the Scripture Chronology, which is most exact and pun­ctuall; [Page 16] neither of which are sufferable by God or Chri­stians.

Lastly, this beginning and close of dayes, hath an in­fluence Proof 5. into Gods worship: who as he hath prescribed men, how; so likewise, when to worship him: to wit, es­pecially on the Sabbath, which he hath appropriated to him­self; stiling it, his own Sabbath, and holy day, Exod. 16. 23, 25. Levit. 23. 3. Deut. 5. 14. Neh. c. 14. Isa. 58. 13. Exod. 20. 10, c. 31, 16. The sanctification therefore of the Sabbath being a part of Gods worship, and the Sabbath his own pecu­liar day; See Mr. Fox, Dr. Fuller and others on Rev. 1. 10. M. Sprint Mr. Bownd, Mr. Widly, Mr. Bernard, Dr. Twisse, Mr. Cawdry and others of the Sabbath. which most hold, Christ and his apostles, and the Primitive Christians by Gods warrant translated to the Lords day) that beginning and limits of it, which God hath fixed, must not be changed but by God; be­cause it would alter both Gods day and worship too. To prevent which inconvenience, God hath given not onely generall commands to sanctifie this day, but likewise a speciall precept to begin and end it at Even, Levit. 23. 32. From Even to Even you shall celebrate your Sabbath: there be­ing no such particular precept given for the limits of o­ther dayes, (which are bounded out in more generall termes) it being both dangerous and absurd, to leave the inception, or bounds of the Sabbath arbitrary unto men, to begin and end it when they please; the day being Gods not theirs; the sanctification thereof, a speciall part of his service, which men have no power to alter or diminish: and whatsoever in God [...] service is not of faith (warrant­ted or prescribed by his word) being sinne and will-worship, Rom. 14. 23. Col. 2. 18. 20, 21, 22, 23. From all which I may safely affirm; that this beginning and ending of dayes at Even (especially of the Sabbath day) is immutable, and so my fourth Conclusion undeniable.

For the fifth; That Christs Resurrection in the morning did Conclusion 5. no wayes alter the beginning or end of dayes, nor yet translate the inception of that day whereon he arose, From Evening to morn­ing; it is unquestionable.

First, Because this commencement and conclusion of dayes at Evening, is immutable; as I have manifested in Proof 1. [Page 17] in the fourth Conclusion, therefore not altered by Christ [...] Resurrection.

Secondly, because Christs Passion and Resurrection a­bolished or changed nothing, but that which was typicall and Proof 2. ceremoniall: witnesse Gal. 4. 9, 10, 11. Col. 2. 14. to 22. Acts 15. 24. 28, 29. Heb. 9. 10, 11. c. 10. 1. 2, 9. with the unani­mous suffrage of all Divine [...]. But the beginning and end of dayes at Even; was no wayes typicall or ceremoniall, but rather naturall and morall, being instituted at the Creation, ratified by the fourth Commandement, and immutably fixed for ever, as the premise [...] testifie. Therefore it was not abolished, or translated by Christs Resurrection or Passion from Evening to morning.

Thirdly, Christ abrogated or changed nothing, but what was necessary to be abolished or altered upon war­rantable Proof 3. reasons and substantiall grounds: See Heb. 8. 6, 7, 8. c. 9. 9. to 16. c. 10. 1. to, 11. Col. 2. 16, 17, 22, 23. Ephes. 2. 15. Gal. 5. 1. to 7. Acts 15. 10. 28. But there was no necessity, reason, cause, or ground at all, of altering this begin­ing and end of dayes at Evening: therefore Christs Re­surrection did not alter or abolish it.

Fourthly, the alteration, limitation, of times, dayes, and seasons, is a Peculiar Prerogative of God the Father, reser­ved Proof 4. in his own power, not in Christs, as is manifest by Acts 1. 7. Matth. 24. 36. Mark 13. 32. Levit. 23. 2. &c. Psal. 118. 23, 24. Exod. 13. 2, 3, 6, 14. Exod. 20. 1, 8, 10, 11. compared with Daniel 2. 20, 21. Psal. 74. 16, 17. Jer. 33. 20. c. 31. 35. Psal. 136 1. 7, 8, 9. upon which Priviledge Royall none anciently durst encroach, but that presumptuous Horn, typifying the Papacy. Dan. 7. 25. Christ therefore by his bare Resurre­ction made no such alteration of the dayes inchoation, having no speciall Commission from his Father so to do.

Fifthly, there is not one word or sillable in all the Scripture, which either affirms or intimates, that Christs Proof 5. Resurrection made any mutation of the beginning or end of dayes, neither can any man produce one substan­tiall reason, grounded on Scripture, why Christs resur­rection should cause such a change as this: or why his re­surrection [Page 18] should do it, rather than his Nativity, Passion, or Ascension. Therefore I may saf [...]ly conclude, that it made no such change untill the contrary can be proved.

Sixthly, the Scripture is expresse, that Christs Resur­r [...]ction did no wayes change either the order, name, or Proof 6. nature of that day whereon he aros [...]. For all the Evan­gelists speaking of it as Christs Resurrection day in their Histories of the Resurrection (penned some space after it) ever stile it, The first day of the week, Math. 28. 1. Mark 16. 29. Luke 24. 1. John 20. 1. 19. the very name that was given it at the Creation, Gen. 1. 5. which was still retained after our Saviours Resurrection and Ascension: Acts 20. 7. 1 Cor. 16. 2. having no other title at all imposed on it but this in Scripture. (that of Revel. 1. 10. to wit, the title of Lords-day, being applyed by some to the seventh day Sab­bath; by others, [...]o Psal 12. [...]. 14. Easter day onely: yet by See Mr. Fo [...], Dr. Fulk and others on Apoc. 1. 10 D. Bownd and others of the Sabbath. most to the Lords-day) for ought that certainly appears. Which name implies, that it continued the same after Christs Resurre­ction, as before; the First day of the Week, for number, or­der; beginning the week as afore; and so by consequence commencing at Evening as before; it being the same in name, in order, in nature (though not in use and obser­vation amongst Christians) as it was at the Creation: Therefore the same in its inception too, and so not alter­ed from Evening to morning.

Seventhly that very first day on which Christ arose in Scripture and divine account began and ended at Even­ing Proof 7. (not at morning or midnight) as I have undeniably proved at large in the third Conclusion: Christs Resur­rection therefore, did no wayes alter or translate the be­ginning of it from morning to Evening, as some f [...]lsely affirm, but never prove: And if it made no such mu [...]ati­on of the beginning and end of that same First day on which he arose; much lesse then of any other that suc­ceeded it, or of the other week dayes on which he did not rise again. Christs Resurrection did not actually tran­slate the beginning of that first day on which he arose­gain from Evening to Morning: For had that day be­gun [Page 19] 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 Acts 10. 40. 1 Cor. 13. 4. Scripture, and the Article of our Creed, that he rose again the third day from the dead, not the second. To make this reason evident. The Morning of this first day began not till day breaking, or day-light: and if this first day began then too, Christ certainly did not, could not rise upon it, but before it, and so on the second day: For the women came to the Sepulchre when it was yet dark (before day-light appeared, or the Saint Luke saith it was in the very pro­fundity or be­ginning of the morning, Luke 24▪ 1. day began in this ac­compt) and yet Christ was then risen: John 20. 1, 2. therefore before the day began in this computation. And if they will begin it from the time that Christ arose, since Christs resurrection was the cause (as they sayd) of this its new inception, or the Terminus à q [...]o, from whence it began; they still sti [...]k fast in the same mir [...]. For if Christs Resur­rection changed the commencement of this day, he must be actually risen ere this change could be made, since the cause must necessarily precede the effect; which must begin from and after it, not before, or with it; and if the mo­ment of Christs Resurrection was the Terminus whence this day began (as they affirm;) his Resurrection must needs precede the day, that point of time, from whence the day begins being exclusive, as precedent to it, not in­clusive, as any part or parcell of it: and so Christ must ne­cessarily rise, before this first day (to wit, upon the Sab­bath or second day) not upon or Mat. 27 63. Mark [...]. 31. after it began; and so, not upon the third, or first day of the week, as the Scrip­ture affirms: and by consequence not upon that Lords-day which they solemnize, from morning to morning, in memory of his Resurrection on it; which by their own reasoning [...]nd computation was before it, not upon it. All whi [...]h considered, I may undoubtedly conclude, that Christs Resurrection did no way [...]s alter the beginning or end of dayes, (no not of that first day on which he arose) from morning to Evening: So that this last Conclusion is infa [...]lib [...].

[Page 20] These five Conclusions being thus premised, and I hope undeniably proved; I shall now deduce five unanswerable Arguments from them to prove, that the Lords-day, doth and ought of right to begin and end at Evening; not at Arguments to prove that the Lords day be­gins at Eve­ning. morning or midnight.

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

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

3. If that very first day of the week whereon our Savi­our rose again, began and ended at Evening in divine ac­compt, even as it was his Resurrection day: then the Lords day (kept in memory of his Resurrection on that Argument 3. day) being the self same day of the week, and having the self same limits as that day had; must then begin and end likewise. But that very first day of the week, whereon our Saviour rose again began and ended at Evening in divine compute, even as it was his Resurrection day: Therefore the Lords day in respect of its weekly obser­vation and solemnization in memory of our Savlours [Page 21] Resurrection on it, must commence [...]nd detemine at E­vening too. The s [...]quel is u [...]deniable; the minor is fully proved in the third Conclusion; so the Argument is unanswerable.

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

5. I Christs Resurrection in the morning did no ways alter the beginning or end of dayes, nor yet translate the Argument 5. beginning of that day whereon he arose, from Evening to morning; then we ought to make no such alteration; (for that were to be wiser than Christ, yea to usurp Gods speci­all Prerogative, to alter times, Dan. 2. 20, 21. c. 7. 25.) & so must keep the Lords-day from Evening to Evening, not from morning to morning, or from midnight to midnight. But Christs Resurrection in the morning, did no wayes alter the beginning and end of dayes; nor yet translate the be­ginning of that day whereon he arose from Evening to Morning; Therefore the Lords-day ought to be kept from Evening to E [...]vening, not from morning to morning, or midnight to midnight. What can be truly and substantial­ly replyed to these five Arguments, I cannot conjecture, they being of sufficient weight to oversway the ballance of this Controversie.

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

First, because this inception of the Sabbath and Lords day, is most suitable to the nature of these dayes. For the Reason 1: Sabbath being nothing else in proper speech, but a day of rest, and being oft times stiled in Scripture a Sabbath of rest, Exod. 16. 23. c. 23. 12. c. 31. 15. c 34. 21. c. 35. 2, Levi. 16. 31. c. 23. 3. 32. c. 15. c. 25. 21. c. 34. 21. Deut. 5. 14. (both man and beast being enjoyned to rest from their labours on this day:) it is most agreeable to reason, and the equality of the day, that this resting day should begin at Evening, when men [Page 22] naturally and customarily begin their rest, and end their labours: rather than at morning, when they commonly begin their work; or at Midnight, when as they are in the mid [...]est of their rest and sl [...]ep. For when can a day of rest so aptly commence, as when men begin their rest? their resting on it from other labors, being one part of the solemn za­tion of it? This therefore being the fittest time to begin the day; no doubt, but God (who doth all things wisely and in the Eccles 3. 1. &c. Psal. 104. 23, 24. aptest season) hath ordered that it should then commence, ( [...]s I have manifested in the foregoing Con­clusions) it being most proportionable to the nature of the day.

Secondly, this commencement is most agreeable to Gods own example, and to the fourth Commandement: Reason 2. for God began his seven dayes rest, For his work that he finished on the seventh day, was onely his Creation, [...]lessing and Sanctification of that day alone: as Pas­catius Ra [...] ­bertus in Mat. 28. 1. Rabanus, Maurus and o­thers teach. Reason 3. so soon as ever he ceased from his six dayes works of Creation, Gen. 2. 1, 2. 3. Exod. 20. 9, 10. yea the fourth Commandement prescribing us to la­bour six dayes, and to do all our work, and to rest the seventh day; implies, that we should b [...]gin our Sabbath dayes rest, when as we finish our six dayes wo [...]k: and that is at Evening, not at morning or midnight. Therefore we should then commence our sanctification of it, and rest upon it.

Thirdly, this beginning of the Sabbath and Lords-day, is every way best for men, as most consonant to the course of nature, and th [...]ir common practise, for men naturally and customarily (and that by Gods own ap­pointment, and the Scriptures approbation) end their weekday labours at Evening and b [...]gin th [...]ir rest at See 6 H. S. c. 3 7. H. 8 c [...]. 3 Eliz c 4 Rastabl. Labo­vers, 35. 3 [...]. which appoint Labourers to [...] begin their work at morn­ing, and [...]d it a [...] Evening.or night, witnes Ps. 124. 22, 23. The Sun ariseth man goeth forth unto his work, and to his labour untill the Evening, John 9. 4. I must work the works of him that sent me, whiles it is called to day, the night cometh when no man can work, Judg 19. 16. Behold there came an old man from his work out of the field at Evening, Z [...]ph. 2. 7 In the houses of Askelon they shal lie down in the E­vening, 1 Thess. 5. 7 Those that sleep, sleep in the night, together with Gen. 19. 1, 2. Exod. 18 14. Gen. 2 [...]. 11. Numb 29. 19. Le­vit. 19. 13. N [...]b 4. 21 Judg. 19. 4. 11. Eccle [...] 2. 23 Num 22: 21. Judg. 9. 33. c. 20. 19. c. 19. 8. Hos. 7. 6. Is. 5. 11. whereas [Page 23] as by a natural insti [...]ct, and Gods command they usually begin their work in the morning, not th [...]ir rest, as is evi­d [...]nt by Eccles 11. 6. In the morning sow thy seed, Mat. 20. 1, 2, 3. The Kingdome of heaven is like to a man that is an hou­sholder, which went out early in the morning to hire Labourers into his vineyard, and by Gen. 19. 15 c. 28. 24. 54 44. 3. Ex­od. 20. 1. c. 18. 14. Judg. 20. 19. Ruth 3. 13, 14. Psal. [...] 27. 2. 1 Chron. 23 30. Mat. 27. 1. Psal. 104. 22. 23 Now the Sab­bath being a day of rest from labour, and being likewise made for man, no [...] man for it. Mark. 2 27. and men natural­ly and ustomarily in all ages, all [...]l [...]ces, by Gods own or­dination, determining their weekly labours, and beginning their rest at Evening; it is most fit, mo [...] proper, and conveni­ent, in respect of men, and this their naturall use, that the Sabbath, and Lords day should begin at Evening, when as they voluntarily and naturally ce [...]se their secular la­bours, and devote themselves to r [...]st. But most unsuitable and inconvenient to begin it in the morning, the time when work begins, or at midnight, when half their rest is past. Neither is this reason to be sl [...]ighted; For all things being made Mark 2 27. Gen. 1 28, 29: 1 Cor. 3 21. 22 Heb. 2 7, 8. Psal. 8. 4, 5. for man, and the Sabbath too, no doubt but God did accommodate and suit them in such manner, as should be most commodious and convenient for men, and most consonant to the naturall course of their affairs. This Inchoa­tion therefore of the Sabbath and Lords-day, being most proportionable to the naturall order of mens work­ing, See Eccles. 3. 1. [...]0 12. 1 Co [...]. Cor. 14. 33. 40. and rest (and so the more easie and possible to be observed by them) is no doubt the truest, the properest of all others; and therefore ought to be embraced.

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

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

2. Because all men that have any Religion or shew of [Page 24] Christianity in them, do then constantly fall to their private devotions and family duties, the Evening being a fit time for ho­ly meditations, prayers, and religious exercises, Gen. 24. 63. 1 Chron. 16. 14. 2 Chron. 13. 11. Psal. 55. 47. Psal. 65. 8 Dan. 9. 21. Now what time so fit to begin the Sabbath and Lords-day (appropriated Exod. 20 8. to 12. Isa. 58. 13 Deul. 5. 12. to 16. wholly to Gods worship) as that whereon most Christians voluntarily and constantly ap­ply themselves unto his immediate Service in their closets or in their familie devotions?

3. These dayes are dayes of Exod. 20. 8. to 12. 6. 31. 13, 14, 15. 6. 35. [...]. Levit. 23. 2, 3, 4. Deut. 5. 12 Isa. 58. 13. Neh. 9. 14. bolynesse, and being such, ought alwayes to begin and end with holy duties. Every Chri­stian will grant it fitting and convenient, if not necessa­ry, that the Lords day should be begun and ended with private, and continued with holy, publick exercises, suit­able to the day. Which being so, if it should begin and end at Midnight, what Christians usually do, or can con­veniently begin & end it thus? they being then at rest yea Acts 12. 6. Hosea 7. 6. fast asleep in their beds, & that by the course of nature, and Gods own appointment, without any sinne at all, 1 Thes. 5. 7. Mat. 25. 5, 6. c. 26. 45. And for men to be tied to rise up at midnight, or to sit up til then, to begin then the Lords-day, with holy duties, what an inconvenience & burthen would it be? Again if it should begin and determine at morning, so soon as day-light begins; how many Chri­stians are then up through the whole year on Lords-day mornings, and the mornings following, to commence and conclude it with holy duties? yea what a vexation, and trouble would it be (especially to aged and sickly persons) to rise every Lords day, and Monday at day-dawning, or some space before, to begin and close it with meditations, prayers, praises, devotions? Certainly if the Lords-day should commence and end either at morn­ing or midnight, and Christians were tied in As most af­firm they are, who differ from me in this con­troversie. point of conscience, to begin and conclude it with holy exercises, most men would grow weary of observing it, and cast off the sanctification of it as an intollerable burthen. But now if we begin and end it at Evening (when every man is up, and ends his labours, and goes unto his private [Page 25] devotions and familiar duties of his Psal. 55. 17 & 141. 2. own accord, and then enjoy this rest as on other Evenings) how easily and conveniently without any toyl or inconvenience may all sorts of men begin and conclude it in an holy manner, without any disturbance of their na [...]ural sleep, or endan­gering their health? and how sweetly, how comfortably may they embrace the inception, and take their farewel of the conclusion of it? with what delight, pleasure, ease & conuenience, may they sanctifie it: This beginning and ending therefore of the Sabbath and Lords-day, being the easiest of all others, the best for all Christians to take hold of without any pain or inconvenience; the best for the true, & pious commencement and conclusion of these dayes with holinesse and devotion, is undoubtedly that which Godhimself hath instituted, and all Christians must retain; this being one main cause why God commanded the Jews to sanctifie their Sabbath, and keep their Festivalls from Evening to Evening; Lev. 23. 32. Exod. 12. 18. because the Evening in all the foreuamed respects, was most con­venient and proper, to begin and end all sacred dayes.

5. The Lords-day (as all of the contrary opinion ac­knowledge) is substituted in the place of the seventh day Reason 5. Sabbath, in memoriall of our Sauiours resurrection up­on it: But that Sabbath (as the premises evidence) be­gan and concluded at Evening: therefore the Lords-day should do so too, it being but the ancient weekly Sab­bath transl [...]ted to another day; and there being no pre­ceptnor president in Scripture, to begin the Sabbath or Lords-day at morning or midnight; but both Precepts and examples to commence and end it at Evening, as the foregoing Conclusions prove. The rather because It is confessed by all my Opposites in opinion; That the Lords-day succeedeth the seventh day Sabbath, & is to be weekly, wholly & intirely consecrated to Gods publick and private worship; and that by the very Equity and Morality of the fourth Comman­dement. Which is the received opinion not onely of most of our own Writers, who have written of the Sabbath or Lords-day, and commented on the fourth Commandement by learned Henry Bullinger, Decad. 2. c. 4. Joannes Pappus enar. in [Page 26] Isaiam c. 58. and very many of the Learnedest Protestant Writers in forreign parts, quoted by learned Wallaeus in his Disputatio de Sabbato, to which I refer the Reader for fuller satisfaction; But likewise of the learnedest popish Schoolmen, Commentators, and writers of all sorts; as namely of Peter Lombard lib. 3. sententiarum: Distinctio 37. Richardus de media Villa, Joannes Scotus, Henricus de Veru-Maria, Christopherus, Silvestranus, Gulielmus Estius and o­thers in lib. 3. Sententiarum. Distinct. 37. Dionysius Carthu­sianus, in lib 3. sententiarum. Distinct. 37. & in Fxod Enarratio c. 20. where he thus writes. Memento ut diem Sabbati san­ctifices, id est, in sanctis operibus diem illum expendas, & divi­no cultui arplicas eum: Per quod & nunc DIEI DOMINICI JƲBETƲR CELLEBRITAS. Bonaventura in lib. 3. sen­tent. Distinct. 37. Sermones de decem Praeceptis. Sermon. 4. operum, Tom. 7. p. 8. & speculum Animae c. 2. ibid. p. 35. where he determines thus. Per hoc autem in Lege NOSTRA DO­MINICA intelligitur Observatio siquidem DIEI DOMI­NICI E [...]T DE JƲRE DIVINO, scilicet PRAECEPTUM DIVINƲM, ut habetur in Exodo: Memento ut Diem Sabbati sanctifices, &c. sancti Raymundi Lumina. lib. 1. Tit. de Feriis ac Festis, p. 110. 111. acutè Thomas Aquinas in lib. 3. sentent. Distinct. 37. Artic. 5. & 2. Quaest. 122. Artic. 4. with all his fo [...]lowers on these places. Hugo Cardinalis Comment in Ex­od. [...]0. Tostatus Abulensis in Exod. 20. qu. 11, 12, 13. (an ex­c [...]llent pregnant Discourse to this purpose) and in 1. Re­gum Tom. 1. p. 128. Joannes Gerson Compendium Theologiae in 3. Praeceptum Operum Tom 2. p. 56. Astensis summa lib. 1. Tit. 22. De observantia Sabbati, Ang [...]lus de Clavatio, summa Angelica. Tit. Praeceptum sect. 2, 3, 7. Bernardinus senensis. Sermo. 10. de Observantia Sabbati, (an excellent, full, pious Discourse) Paulus de sancta Ma [...]ia, sc [...]utiniun: Scripturarum, pars 1. Di­stinct. 8. c. 14. Antonius Cadubi [...]nsis Quastionarii lib 1 qu 5. Ja­cobus de Valentia adversus Judaeos. qu. 2. Soto, de justitia & ju­re, lib. 2. qu. 3. Art. 5 qu. 4 Domincus Bannes 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. [Page 27] in Isaiam cap. 56. & in Ezech. cap. 20. Ambrosius. Catherinus Enar. in Genesis c. 2. p. 122, 123. Petrus Binsfeldi­us Enchiridion Theologiae Pastoralis pars 3. c. 10. p. 320. Cardi­nal Bellarmin, de cultu sanctorum, lib. 3. c. 11. Azorius the Je­suit. Instit. Moralium pars 2. lib. 1. c. 2. Lorinus Comment. in Deut. c. 5 p. 222, 223, 224. Petrus Vincentius de Marzilla, An­notatio in Exod. c. 20. Annot. 3. p. 249. Corne [...]ius à Lapide Com­ment. in Deut. 5. p. 975. Leonardus Marius Comment. in Exod. c. 20. Num. 47. p. 504. Vincentius Filiucius. Moralium Quaesti­onum. Tom. 2 in 3. Praecepium Deoalogi c. 1. sect. 7. to 11 p. 250. &c. 2. p. 251. Ludovicus Ystella Comment. in Exod. 20. p. 124. To whom I shall annex our own irresragable English Do­ctors, Alexander Alensis, summa Theologie pars 3. qu. 32. Memb. 2. Nicholaus de Lyra, a converted English Jew, Com­ment. in Exod. 20. John Peelham Archbishop of Canterbu­ry, and William Lyndwood Constit. Provincialium. lib. 1. de of­ficio Archiepresbyteri, f. 40. 41. Thomas Waldensis; Doctrinale Fidei Tom. 3. Tit. 16. c. 140. De celebrando festivè, DIEM DOMINICUM sine mundanis operibus. The Flower of the Commandements of God on the third Commandement. Dives & Paurer on the third Commandement, c. 11. f. 120. printed in times of Popery: all of them resolving, the fourth Commandement to be Morall still in force, obliging all Christians under the Gospel to the weekly observation and sancti­fication of the intire Lords-day, That TOTƲS ILLE DIES TƲTALITER DIVINO CƲLTƲI APPLICANDƲS EST; & NIHIL ALIUD AGENDUM NISI DEO VACANDUM: and that because DIES INTEGER, & SABBATUM TOTUM cultui divino SACRATUR: not two or three hours of it onely devoted to the publick exercise of Gods worship in the Church as some new Bish. White. Dr. Heylin Mr. Ironside, in their Treati­ses and History of the Sabbath, Dr. Joh. Pock­lingtons Sun­day no Sab­bath, p. 6, 7. printed sincei this was first penned, see Canterburies Doom, p. 222, 223, &c. Doctors assent; who allot the rest to Sports, Pastimes, and wordly labours or affairs; being more lic [...]ntious and prophane than Papists in this point, who are generally as strict as the greatest Puritane writers in their Doctrines, for their intire sanctifi­cation of the Lords day; and against the use of all ordinary la­bours, sports, pastimes, dancing, enterludes, and carnall pleasures on it or any part thereof, even from Evening to Evening, when they begin and end it. Now if the Lords-day it self, be [Page 28] thus to be sanctified and solemnized by Christiaans, even by the equity and Morality of the fourth Commaude­ment it self, literally commencing onely the sanctificati­on of the seuenth day Sabbath, which began and ended alwayes at Evening. Then it must by the very equity and morality of the sourth Commandement, be sanctified and solemnized by Christians from Evening to Evening, as the seventh dae Sabbath was, both by Jews and Christians, heretofore by vertue of this Precept, which Reason our Opposites can no wayes evade.

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

7. The beginning of the Lords-day and Sabbath at Evening, as soon as the Sun sets, or the Evening-star be­gins Reason 7. to shine, as it is most certain, (whereas the begin­ning of it from the hour or moment of Christs Resur­rection, which is not certainly known nor expressed by the Evangelists, is arbitrary and uncertain, and so not to be embraced:) so is it m [...]st consonant to that rest or Sabbath in heaven, of which these Sabbaths are a reall type. Heb. 4. to 11. For our heavenly Sabbath ever begins in the very Evening, and Sunset of our dayes, when death puts a period to them, Rev 14. 13. Job 3. 17, 18. or at least at the Evening and period of this world, when dayes shal be no longer, Rev. 10. 6, 7. Therefore by the analogy of the type to the substance, those Sabbaths should begin at Evening too, when the day-light ends: the rather, because the [Page 29] Evening usually puts an end to our Labours, and begins our ordinary rest, as death (the Evening of our dayes) concludes our earthly toyls and travels, and commenceth our heavenly rest, Rev. 14. 13.

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

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

2. It causeth men to go to bed, and take their rest In due season, to rise the more early in the morning, to come to the publick duties of Gods Worship, with greater chearfulnesse, and better Preparation, and so to receive more profit by them: to resort more timely to the Church, to dispatch their own private devotions, before they go to the publick Assemblies, and to be every way more holy and active: wheras the other Midnight or mor­ning inception of it, makes Trades men & others to set up Saturday nights (as we erroneously both call and repute them, very late about secular, or vi [...]ious, sinfull imploy­ments (there being more sinnes for the most part, and dis­ordrs committed that Evening and night, then on any, or all the other six: to lie long in bed the Lords day morning; to come very late to Church, or not at all; to repair to publick duties without any, (or at least with small) preparation, bringing along with them heads, and hearts full of worldly cares, of sinfull thoughts, [Page 30] of unlamented iniquities, and as full of deadnesse, and drowfinesse; which makes them either to sleep out prayers and Sermons too, or not to observe and mind them, as they ought: all which the Evening, beginning thereof would readily & best prevent. Wherfore I may safely con­clude, that the Sabbath and Lords-day ought of right to b [...]gin at Evening since God (being Rom. 16. 27. only wise) would cer­tainly institute such an inchoation of them, as might best prepare and enable men to their Sanctification, and most anticipate their prophanation; the cause why he prescribed the celebration of the Sabbath from Even to Even, Levit. 23. 32. if I righly conjecture.

9. It is confessed by all, that in the Scripture and Is­raelites account, all dayes began at Evening, as I have pro­ved Reason 9. at large before: It is likewise most certain that Christ and his Apostles being Israelites, did ever constantly ob­serve the Scripture, and their own nationall computati­on of the beginning and end of dayes, it being that which Christ himself, and all the Evangelists follow, as I have evidenced at large, in the third and fifth Conclusi­ons; neither is it any way probable that Christ and his Apostles, (or the Primitive-Church and Christians, who were in all things guided by them) did or would alter this their Nationall and divine beginning, or concluding of dayes, there being no ground or reason for it, for ought that yet appeares. If therefore the Lords-day were instituted and consecrated for a Sabbath, by Christ himself, as many or by his Apostles, as most; or by the Primitive Church Christians onely, soon after the Apostles time, as others affirm; (one of which three opinions is and must be granted by them for undoubt­ed truth) then it is most certain, that it must and did (at its very first institution and observation) begin and end at Evening (not at morning or Midnight or b [...]cause Christ himself, his Apostles, and the Primitive Church did ever constantly observe this computation; Therfore they would not, did not institute any other beginning of it, but this alone: which reason (in my poore weak apprehensi­on) is so solid, that it admits of no evasion or reply. Lastly, That beginning and end of the Lords-day, which Reason 10. [Page 31] the Church & people of God in all ages, from the first in­stitution of the Lords-day to this present age, have con­stantly observed, and the Church and learned in those ages pofitively in expresse terms resolved, to be most true and genuine, is Quicquid enim omnes vel plures, uno eo­demque sensu, man festè, f [...]quenter, pe [...]s [...]veranter, v [...]lu [...] quodam sibi consentien­te magistrorum Conc [...]lio accipi­ondo, tenendo, tradend, fi [...] ­maverint id pro indubitato rato, ritoque habeatur Vin­centius Liri­nensis. contra Haereses c. 39. q In his Chro­nol. l. 2. c. 1. questionless the proper infallible inception & conclusion thereof (This no man I presume, either will or can deny.) But this beginning and ending of the Lords-day at Evening, which I here pl [...]ad for, is that which the Church and people of God in all ages, from the first in stitution of the Lords-day to this present age have con­stantly observed, and the Church and learned in those age, have positively in expresse termes resolved to be most true and genuine: none [...]ver oppngning i [...] till q Wolphius, about some sixty years since, the first I find or hear of, that broached [...] is new opinion of its beginning at morning, because our Saviour did then rise again; whose authority and sophisticall reason (a meere Non sequitur, as I shall prove anon) hath s [...]duced and drawn over many unto his opinion, both in their judgements and practise too) Therefore it is questionlesse the proper infallible incepti­on and Conclusion thereof. The Minor which is onely liable to exception (and may seem a Paradox to some, who over-rashly stile this Position of the Lords-dayes be­ginning at Evening, an upstart novelty never heard of in the Church of God till this present age, in truth because th [...]m­selves are ignorant in Antiquities, and versed onely in late modern writers, who fome [...]t the contrary Error, which I da [...]e affirm, to be the late sigment of some modern Auth [...]u [...]s, not once so much as heard of in any former ages, which I here challenge them to disprove:) I shall make good by unanswerable Reasons and Authorities, (as I conceit them) even from the very Apostles time to this present Century; and that in a Chronologicall me­thod, beginning with the Primitive times, and so de­scending in order to this present age.

It is a Querie, not yet resolved amongst Divines, when and by whom the observation of the Lords-day for a Sabbath, was instituted? Some hold it was instituted by Christ himself between his Resurrection and Ascension: Others that it was instituted by the Apostles after Christe the [Page 32] Ascention, but at what certain time they do not accord. A third sort affirm, that it was ordained onely by the Primitive Church, and Christians a little after the A­postles times, or as the Anno 1557. a pud Bochel­lum Decret. Eccles. Gal. l. 4. Tit. 10. c. 1. p. 596. Council of Paris and others af­firm, by the Council of Laodicea, about 360 yeares after Christ, but not by Christ or his Apostles. For my own part, as I shall not peremptorily resolve in this place, which of these opinions is the truest, it being not the scope of this present discourse: [...]eferring you to Mr. Sprint, Dr. Bownd, Mr. Widly, Mr. Dod, Mr. Cleaver, Mr. Bernard, Dr. Twisse, Bishop Andrews, the Practise of Piety, Mr. Elten and others, who have written of this subject, & on the fourth Commandement, for satisfaction herein, which requires a particular Tract. So I shall on the other side positively affirm, that let the Lords-day be instituted either by Christ himself, or the Apostles, or the Primi­tive Church and Christians succeeding next after the A­postles, about the end of the first Century after Christ, (at which ti [...]e it is clear by the testimonies of Ignatius, Clemens Alexandrinus, Justin Martyr, Tertullian, Irenaeus, Plinie, and others, that the Lords day was usally solem­nized by Christians) yet the fi [...]st Institutors of it, and the Primitive Christians who first observed it, did ever begin and end it at Evening, which I shall make good by these reasons, (there being no direct con­vincing authority [...]ant, either when the Lords-day was first instituted, or [...]t what time it was first appointed to begin.)

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

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

[Page 33] 2. Because this beginning of this day being immuta­ble, and in Dam. 2. 21. God the Fathers power onely to alter, not in theirs; it had been a presumption in them to change it, without a speciall Commission from him; the times being still in his power, even at Christs Ascension, not in Christs or his Apostles, Acts 1. 7. But we never read of any such Commission granted them to alter this day from Evening to morning, therefore it is presumption, yea folly to be­lieve or assirm it.

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

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

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

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

1. Because their solemnizing of it begun no doubt at that time, when as they came together to break bread; that is, to receive the Sacrament, as most, or to keep their Agape or Love-feasts, as others interpret it; or rather (in truth) to do both: But the Christians in that time did both celebrate the Sacrament and keep their Love-Feasts at See Centur. Magd. 2. l. 2. c. 6. Col. 493. accordingly, cent. 2. c. 6. col. 120. Augusti­nus de tempore, S [...]r. 25 1. Ter­tullians Apo­logy. c. 39. E­vening, in imitation of our Saviour, who first instituted and kept the Sacrament at Evening, after Supper, Luke 22, 20. John 13. 2, 4. c. 21. 20. whence it is called the Lords Supper, 1 Cor. 11. 20. See Luke 14. 12, 16, 17, 24. Rev. 19. 9. 17. This is manifest by 1 Cor. 11. 20, 21. When ye come together there­fore into one place, this is not to eat the Lords-Supper: for in eating every one taketh his own supper; and one is hungry and a­nother is drunken: Now this Text styling the Sacrament, the Lords Supper, and informing us, that the Corinthians did usually receive it after they had eaten their own Suppers; and that some were drunk when they came to receive it (and in those times, They that were drunk, were drunk in the night, 1 Thes. 5. 7.) ascertains us, that this their coming to receive the See Acts 20. 31. 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 [Page 37] before, till midnight following, there being never such a Sermon heard of: but onely 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 Epist. l. 10. Epist. 97. Plinie and Apolog. c. 39. Tertullian) did begin their Christian meetings, and Love-feasts at Evening, whence they likewise stiled them a Supper; which Tertullian thus describes, Coena nostra de nomine rationem suam [...]stendit. Vo­catur enim Agape, id quod penes Graecos dilectio est. Non prius discumbitur quam oratio ad Deum praegustetur: Editur quantum convenientes capiunt; bibitur quantum pudi [...]is est utile: ita satu­rautur, ut qui meminerint, etiam PER NOCTEM adorandum sibi Deum esse: which shews that they began their Feasts and Christian exercises, (which he here conjoyns) at Evening, and continued them all night, as Saint Paul, and the Disciples at Troas did. (Which meetings Theophilus Alexandrinus in his Epist. Paschalis 3. 3. Bibl. Patrum, Tom. 4. p. 723. calls Vespertina congregatio.) Post aquam manualem ac LƲMINA (which manifests they kept their Assemblies by Candle light, and so begun them at Evening) ut quisquis de scripturis sanctis, vel de proprio ingenio potest, provocatur in medio Deo canere; (which Epist. l. 10. Epist. 97. Plinie the second stiles, carmen­que Christo, quasi dicere secum invicem;) hinc probatur quomo­do bibent. A [...]què oratio convivium di [...]imit: Inde lis disceditur, non in catervas caesionum, neque in Classes discursationum, nec in [...]ruptiones laseivorum, sed ad eandem [...]uram modestiae, & pudici­tiae, ut qui non tam coenam coenaverint, quam disciplinam. Which usage well explains this place of the Acts. It being apparent then (as the subsequent Antiquities will more abundantly manifest) that this meeting of the Disciples at Troas, and Pauls preaching to them began at Evening. The sole doubt will be what evening this was? whether that which we call Sunday night (as many erroneously mistake) or Saturday night? (which is the Lords-day night if any:) For my own part I conceive clearly, that it was upon Saturday night, (as we falsely call it) not the ensu­ing Sunday night. For admitting the Lords-day was then instituted for a Sabbath) (which those of [Page 38] 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 Lords-day, in their account; else they should have begun its solemnization onely when it ended, whi [...]h is improbable. But our Sunday Evening (on which some affirm this meeting) ended, not commenced the Lords-day in their account, they ever beginning their dayes the Evening before, as the premises manifest: Therefore this Assembly, was on our Saturday Evening, there being no mention of any meeting, the day or Evening before.

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

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

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

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

To this I answer, First, that it is clear by Acts 20. 6. that Saint Paul [...]ame to Troas upon the Lords-day: For he Answer. stayed there seven dayes, And upon the first day of the week, he thus preacheth till midnight, ready to depart in the morning: so that the first day was the last of those seven dayes, and [...]he first day of the week preceding it, the day on which he came to Troas: Paul therefore might as well depart on this day from Troas, as he came unto it thereon. And that without prophanation of the day: for he came and went by ship, verse 6. 13, 14. and so might sanctifie the rest of the day a ship board, (as our marriners and passengers who sail on the Lords-day, as well as other dayes, use to do) because the wind and [...]ide then serving, and the ship [Page 40] 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 Mat. 12. 1. to 13. Luke 14 3. to 6. John 7. 22 23. 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 propha­nation of the day, as they still usually do in all places.

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

My next evidence is that of Epist. l. 10. 96. Epist. Plinie the second, who Ann. Dom. 106. writes thus to the Emperour Trajan, concerning th [...] time, and manner of the Christians solemnization of the Lords day. Soliti erant STATO DIE ANTE LUCEM CONVENIRE carmenque Christo, quasi Deo dicere secum in­vicem; Seque SACRAMENTO non in scelus aliquod, astrin­gere, sed ne furta, ne latrocinia, ne adulteria committerent, ne fidem fallerent, ne depositum appellati denegarent, &c. By which it is evident, that the Christians in that age (a time of persecution) and after ages too, did See Centuriae Magd 4. c 6. Col. 140. Theo­doret. Eccles. Hist. l. 2. c. 13. Socrates Scho­lasticus Hist. l. 6. c. 8. Sozo­menus Hist. Eccles. l. 8. c. 21 Victor de Van­dalica persecu­tione. l. 2. Cent. Magd. 5 c. 2. Col. 647, 648. 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 day-break, (as the disciples did at Troas, Acts 20. 7. to 12.) which Assemblies some Ecclesiasticall Histories call, Antelucani coetus; Night-Assemblies, or meetings, before day light; not because they began in the morning about day-break, as some would have it; but because they both began and ended be [...]ore day-dawning; the Christians in that time of persecution, not daring to meet publickly in the day time for fear of apprehension. Now this set night on which they kept those Assemblies was not our Sunday, but our Saturday night, on which our Saviour arose whiles it was dark: and in Honour of his Resur­rection did they begin and keep their Lords-day solem­nization, on this night, not the night ensuing, as is evident by Justin Martyrs second Apology, with other ensuing te­stimonies. And these their night conventions were the Occasion of those slanderous imputations which the Gen­tiles cast upon the Christians; See Tertulli­ani Apologia, Justine Mar­tyrs Apologies, Anaxagoras Oratio pro Christianis. that after their Exercises of Religion ended, they did use to put out the lights (used to ex­pell the darknesse of the night, Acts 20. 8.) and then couple promiscuously one with another, yea murther and eat up children, and commit all manner of villany. Since therefore they began their Lords-day exercises at Evening, before day light be­gan; as this Heathen Authour and all Ecclesiasticall Histo­rians writing of this age, accord; we need not doubt, [Page 43] 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 Anno 200. years after Christ; in his A [...]ol [...]gy for the Christians, c, 38, 39. (the words whereof I have already alledged) and de Corona militis c. 3. where he writes thus. Eucharistiae Sa­cramentum in tempore victus, & mandatum à Domino, ANTE­LƲCANIS CAETILƲS, nec de aliorum manu quam praesiden­tium sumimus: w^ch expresly shews; that the Christians of that age did begin their publick Lords day meetings, and Love feasts in the Evening, and spending the Saturday night (as we falsly deem it) in Gods worship, receiving the Sacrament and other holy duties; which night assemblies he stiles, Ad exam. lib. 2. cap. 3. See Augustinus de t [...]mpore, Sermo 251. Nocturnae Con­vocationes; because they spent the greatest part of that night in them: nocturnae properly, not morning, or ear­ly risings and mee [...]ings before day, but a watching or fit­ting up all night, without going to bed, or taking rest, as the common proverb, Nocturnae lucubrationes periculosissimae sunt; compared with its opposite Adagie, Diluculo surgere saluberimum est; and Isa. 30. 29. Luke 2. 8. c. 5. 5. c. 6. 12. John 3. 2. Gen. 31. 39, 40. Num. 14. 1. Josh. 10. 5. Prov. 31. 18. Psal. 119. 75. with other Scriptures, testifie.

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

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

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

My sixth Evidence is the expresse testimony and resolu­tion of Saint Augustine, the eminentest of all the Fathers, Anno 400. De Tempore Sermo 251. Observemus ergo. diem Dominicam Fra­tres, See Rabanus Maurus Ope­vum, Tom. 5. p. 604. & sanctificemus illam, si [...]ut antiquis praeceptum est de Sab­bato. (Levit. 23. 32.) A VESPERA USQUE AD VESPE­RAM celebrabitis Sabbata vestra. Videamus ne otium nostrum vacuum sit; Sed A VESPERA DIEI SABBATI USQUE AD VESPERAM DIEI DOMINICAE sequestrati à ruralt [Page 45] 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 Lords day from Evening to E­vening, in that age, that it cannot be shifted nor avoyd [...]d, and a direct resolution in expresse Terms of our present Qu [...]stion.

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

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

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

My tenth Evidence is the expresse inanswerable Autho­rity of Anastatius Sinaita, Anagogicarum Contemplationum lib. Anno 640. 2. Quaest. 86. 152. 153. Bibl. Patrum Tom. 6. pars 1. p. 634. E. 778. 795. Propterea Scriptura tenebras ponit ante lucem, quo­niam prius eramus in errore, deinde transeamus ad lucem. Prop­terea PRIOR EST VESPERA, DEINDE DIES. [Page] LEGE EST CONSTITUTUM (it seems there was then some expresse Law and Canon for i [...] in force; as these forecited) UT INCIPERETUR A VESPERA, DO­MINICA, quoniam à morte objeu [...]a, proce [...]imus ad lacem Re­surrectionis. NOS DOMINICAM A VESPERA SAB­BATI AUSPICAMUR (so that [...] was the constant pra­ctise of Christians in that age to begin the Lords day on Saturday at Evening QUEMLIBET D [...]EM A VESPERA COMPUTARE, ET CUM PRAE [...]EDENTE NOCTE SEU UNUM COPU [...]RE SOLEMUS (which last word implies a constant Custome in that time) Sedenim & Moyses vaeationem à laboribus in Sabbato it a d [...]scripsit, ƲT ET RAECEDENTE NOCTE, ET SEQƲENTI DIE OTIƲM AGERENT. Testes do Judees QƲI ƲSQƲE INHODIER­NƲM DIEM ID OBSRVANT. Qui [...]pe qui non illam no­ctem quae Sabbatum subsequitur, SED illā QƲAE ANTEGRE­DITƲR cessatione ab operibus quiete colunt. (this therefore was and is the Jewish and Scripture computation) ET NOS IN OBSERVATIONE DIEI DOMINICI PRAE­CEDENTEM NOCTEM TANQUAM CUM DIE COPULATAM, ET NON SEQUENTEM NOCTEM VENERAMUR. An Evidence so expresse, so punctuall, as may satisfie all the Opposites, and cannot be evaded.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To which I answer, 1. It is very dangerous, un­safe for any Mortalls to make comparison between the glorious works, actions, attributes, and ordi­nances of Almighty God, and to prefer one of them so highly before the other (as many do) without an ex­presse warrant from God himself in his word, which hath been the cause of many Hene [...] Aqui­nas prima se­cundae. Quaest. 100. Artic. 5. ad s [...]cun. con­cludes, Inter omnia benefi. cia Dei com­memoranda PRIMUM ET PRAECIPUUM EST BENEFICIUM CREATIONIS, quod commemeratur in sanctificatione Sabbati, unde Exod. 20 11. PRO RATIONE QUARTI PRAECEPTI PONITUR: with which [3 Synod Parisiensis, Anno 1557. apud Bo­shellum, Decret. Eccles. Gall. p. 589. concurres, and Chrysostome Hom. 4. super Mat­thaeum. grosse errors and practises a­mongst Christians. I grant the work of Christs Redemp­tion is a most glorious work, and signal testimony of Gods tran­scendent love to the world of Gods elect and redeemed ones, John 3. 16. Rom. 5. 8. Ephes. 2. 4, 5. c. 5. 2. 25. 2 Thes. 2. 16. Rev. 1. 5. But was not his creating of us, in holynesse and righteousnesse after his own image and likenesse, as transcendent [Page 59] 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 lesse our Saviours Resurrection from the dead on the first day; being but one part or branch thereof) before the work of Creation; both these works being very great and glo­rious in themselves: wherefore I cannot believe the work of Redemption, or Christs Resurrection alone, to be more excellent and glorious than the work of Creation, without sufficient Texts, and Scripture grounds to prove it; but may deny it as a presumptuous fancy or unsound assertion, till satisfactorily proved, as well as peremptorily averred without proof.

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

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

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

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

Thirdly, God himself created all things at fi [...]st, very good, perfect, pure, excellent; and man himself after his own image, in Holinesse, true Righteousnesse, Integrity, [...]erfection, without Sinne, Corruption, Imperfection or obliquity, Gen. 1. 18. 25. to the end. c. 5. 1. c. 9. 6. Eccles. 7. 27. 1 Cor. 11. 7. Ephef. 4. 24. Col. 3. 10. Man being depraved, corrupted by Adams sin and fall, which brought a Gen. 3. 17, 18. 19. Levit. 26. 14. to 40. Deut. 28. 14. to 68. Psal. 107. 33, 34. Mal. 3. 9. 11. c. 2. 2. Rom. 8. 19. 20. 21, 22. curse upon Mankind and all other creatures too: Christs Redemption, though it hath freed all his Elected, called, justified, sanctified ones from Hell, death and damnation, the condemning, ruling power of sin, and curse of the Law; y [...]t it hath not redeemed them (much lesse the generality of mankind and other Creatures) from the pollution, corruption of Sinne, l [...]st and [...]ll those temporall miseries, curses, plagues, Judgements, im­perfections in this life, which sinne hath brought upon them: nor yet restored them to such a glorious, happy, perfect condition here, as that wherin man was first crea­ted: the best of Saints on earth, having many remainders of sinne, corruptions, defects and infirmities in them till they come to hea­ven, 1 Kings 8. 46. Eccles. 7. 20. Rom. 7. 7. to the end, James [Page 61] 3. 2. 1 John 1. 8, 10. c. 2. 1. 2. Therefore in this respect, the work of Creation excells that of Redemption, in relation to all the creatures corrupted, vitiated by mans fall, and of the redeemed themselves, whiles they continue on earth, and have cause to celebrate Sabbaths and Lords-Dayes, to sanctifie and make them holier.

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

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

Sixthly, the excellency and glory of the work of re­demption consists principally in this, that it was wrought by Jesus Christ himself, the onely beloved Sonne of God Luke▪ 1. 6. 8. 99. Rev. 3. 24. Gal. 3. 17 Col. 1. 14. Heb. 9. 12 1 Pet. 1. 18, 19. Rev. 5. 9. But this cannot advance it above the work of creation; God created all things by Jesus Christ (as well as redeemed his elect) Ephes. 3. 9. Col. 1. 16. and that onely 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 Magis prae­cipitur obser­vatio Sabbati quam al [...]arum sol [...]mnitatum, quia b [...]nefici­um Creationis in hoc commemora [...]ur. QVOD EST PRAECIPI­UM INTER PRAE [...]ERI­TA Angelus de Clavasio. in summa Arge­lica. Tit. P [...]ae­cep [...]um sest. 6. [...]. 194. greater excel­lency, omni [...]ot [...]n [...]y, power, love, to create and make all things out of nothing, then to repair, restore, rectifie things already created when deprav [...]d, defiled, cap [...]ivated or impaired. See Basil and Amb [...]ose in their Hexamerons, most Commentators on Gen. 1. and Isa. 45. 5. to 20. c. 40. 48. Re. 4. 11. Acts 17. 24. Heb. 3. 4. Therefore I may safer conclud [...], that the work of Crea­tion [Page 62] is See Zanchius de operibus Creationis lib. greater and more excellent than the work of Redempti­on, from these Texts and Reasons; then my Antagonists averre the work of Redemption to transcend the work of Creation in excellency and greatnesse, without Scrip­tures or solid reasons grounded on it.

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

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

7. The ends of Christs Resurrection and Redemption were meerly spirituall, to redeem, justifie, raise up from sinne, from the dead, and avance to heaven at last, all those whom Christ redeemed, John 5. 29. c. 11. 25. Rom. 1. 4. Rom. 5. 5. to 16. 1 Cor. 15. throughout, Phil. 3. 10. 11. 1 Pet. 1. 1. 3 c. 21. Rev. 20. 5. 6. Rom. 4. 24, 25. c. 8. 11. 2 Cor. [Page 63] 4. 14. Ephes. 2. 6. Not to alter the beginning or ending of dayes, times, ▪seasons: not one of all these Texts (nor a­ny other speaking of Christs Resurrection, and the ends or benefits thereof) ass [...]rtin [...], importing, much lesse re­solving any thing: Therefore it did not, could not alter the beginning or limits of the fi [...]st day, [...]i [...]her as a naturall, or as his Resurrection day, as these Writers averre.

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

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

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

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

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

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

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

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

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

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

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

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

[Page 70] 2. If Christs bare Resurrection without more Cere­mony, did actually consecrate that very first day on which he arose, and all others for a Sabbath or Lords-day, what need then those many large Discourses of Divines, concern­ning the time when, the persons by whom, or the Authority by which the Sabbath was translated from the seventh day to the first, or this instituted sor a Lords-day? Certainly if the very Re­surrection of Christ did actually perform all this, that very morning on which he arose, all these disputes were at an end. But few or none have been so absurd as to make Christs bare Resurrection the immediate constituting cause of the first day for a Sabbath or Lords-day, much lesse of that very day upon which Christ arose, which all the See Mat. 28. 1. Mak 16. 2, 9. Luk. 29. 1. Joh. 20. 1. 19. Evangelists stile, the First day of the week, Even as it was Christs Resurrection day; which shews, that it was not then actually constituted for a Sabbath or Lords-day, but continued an ordinary week-day, as before. Therefore it is not probable that it made [...]uch a change or consecration of that very day.

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

4. Had Christs Resurrection actually constituted that day on which he arose, and all other fi [...]st dayes ensuing for a Sabbath or Lords day, without further Ceremony, even on that day when he arose; then that day had been consecrated for a Sabbath or Lords-day, and the seventh day Sabbath hadbeen translated to it, before any man did or could take notice o [...] this alteration; before any knew this day was instituted for a Sabbath or [...]ords-day; yea, before it was known or believed that Christ was risen a­gain, to or by his Disciples. For the Mat. 28. 17. Ma [...]. 16 11, 13 14. Luk 24. 21, 22, 25, 26. 37. to 41. John 20, 19, 24, 25. 26. 1 Cor. 15. 4. to 9. Scripture is expresse, that he appeared not unto them till towards the Evening of that [Page 71] 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 Lords-day, in memory of his Resurre­ction, But it is altogether improbable, that Christ would consecrate that day for a Sabbath or Lords-day, before his Disciples or any other knew of it; or that he would make an alteration of the Sabbath, (which so much con­cerned the Apostles and Church) in private, without their presence or p [...]ivity: o [...] that he would consec [...]ate that day for a Sabbath or Lords-day, in memory of his Resurrection, before it was certainly known that he was risen; or before he had shewed himself to his Disciples after he was risen; or before any did know it to be a Lords-day or Sabbath it being made so only for man, Mar. 2. 27. not for Christ himself, or Angels, who were onely pre­sent with him when he arose. For Christ being onely wise, did all things in John 2. 4. c. 12. 23. c. 13. 1. c. 17. 1. 1 Tim. 6. 15. Rom. 56. Gal. 2. 4. 2. 4. the fittest season, and in a pub­lick manner, in the presence of his disciples, who were to be witnesses of all his actions, speeches, Acts 1. 2, 3 c. 2. 32. c. 10. 40, 41, 42, 43. 1 John [...], 1, 3. 2 Pet. 1. 16, 17, 18. Luke 1. 2. Therefore he would not, he did not institute that very day whereon he arose for a Sabbath or Lords-day, at the time when he arose, which the Evangelists certainly would have mentioned (being a matter of such moment to the Church and Christians) had it been done in truth, as pretended onely, but not proved, neither in truth can be. If therefore the Objectors affirm; that Christs Re­surrection was the cause of the Lords-day as a Lords-day; that is, an immediate constituting cause of it, and that at the very moment when he arose, then it is a palpable un­truth, as the premises manifest: If they mean by cause, onely the impulsive cause or originall occasion of its fu­ture consecration or institution for a Sabbath or Lords-day, then their Argument is but this. Christs Resurre­ction (the occasion of Christians solemnizing the Lords-day, as a Lords-day or Sabbath) was in the morning; Ergo the Lords-day must being at morning: which is but [Page 72] a meere Non sequitur; because the occasions of sanctifying any dayes for Sabbaths or Holy-dayes, do not bound out the beginning or end of the dayes, for then these days must begin and conclude when the occasi [...]ns of their solem­nization do; But on the contrary, t [...]e dayes do ever li­mit the occasions and F [...]stivalls, which must begin and end with the dayes to which they are confined. This I shall make mani [...]est by examples, and make good by un­answerable reasons. For Examples, we have all the Festi­valls in Scripture, which together with their occasions, are restrained to the bounds of dayes, not the limits of dayes to them. To instance in particulars. When God himself instituted the seventh day for a Sabbath, because on it he had rested from all his works of Creation; he confined the Sabbath and his rest, to the seventh day; not the seventh day to it: blessing the seventh day and hallowing it; not chan­ging the beginning, ending, limits, or order of it in the week, but the use, Gen. 2. 2, 3. Exod. 20. 7. to 12. When God instituted the fourteenth day of the Moneth Abib, for a Passeover day, in memory of his passing over the Israelites, and sl [...]ying the Egyptians at Midnight, he or­dained that Feast to begin at Evening, because the day to which this Festivall was confined, did then begin; not at Midnight, wh [...]n the occasion of its sol [...]mnization hap­pened, Exod. 11. 4. c. 12. 3, 6. 12. 10 40. Lev. 23▪ 5. Numb. 9. 11. Deut. 16. 4. Josh. 5 10. So all the other Jewish Feasts Exod. 12. 18. Deut. 16. 3, 4 1. Sam. 30. 17. began and ended at Evening, as the dayes on whi [...]h they were so­lemnized did; the limits of the day being the bounds of the Festivalls, not the Festivalls, or their occasions, the boundaries of the day; a Festivall or Holy day being none other, but a common day set apart and dedicated to Gods speciall honour and service: Therefore being but a common day consecrated, must needs begin and end, [...]s the day doth This is manifest by Exod. 12. 18. c. 13. 3, 4. c. 14. 30. c. 35. 2. Levit. 23 3▪ to 43. Numb. 29. 1. Josh. 10. 12, 13, 14. Judges 5. 1. 1 Sam. 14. 23. Neh 8, 9, 10, 11. Esth. 8. 12. c 9. 17, 18, 19, 22. Psalm 81. 3. Psal. 118. 24. Isa. 22. 12. Matth. 28. 1. Mark 16. 1. Luke 23. 56. c. 21. 1. Wher [...] all Fe­stivalls, [Page 65] Fasts, and memorable occasions, are regulated by dayes, not dayes by them; the Festivalls and Feasts ever beginning and ending with the dayes to which they are appropriated, not the dayes, or Festivalls, or Fasts, with the occasions of their solemnization. So in all annual or weekly Holy-dayes, Feasts, or Fasts instituted by men, let the occasions of their institution happen what houre or time of the day they will, at morning, noon, or afternoon, yet we still begin the solemnizati­on of them, when the day begins. For Example, our Saviours Passion on the Crosse, was not till about three of the clock in the afternoon, John 9. 14 Mark 15. 34. Yet we so­lemnise our Goodfriday, in memory of his Passion, from the time the day begins. So our Saviours Ascension (as is probable by Acts 1. 9 10, 11, 12. 13. Luk. 24. 50▪ 51, 52.) was about Noon or after, yet we begin the Festivall of his Ascen­sion with the dayes inception, whereon it was. So the descent of the Holy Ghost upon the Apostles in cloven tongues' was about nine of the clock in the monring, Acts 2. 15. Yet we solemnize our Whitsonday in memory thereof, from that dayes inception. Our deliverance from the See 3. Jac. c. 1. 2, 3. The arraign­ment of Tray­tors. Speeds History. p. 1254 Gunpowder Treason on the fifth of November, was about nine or ten in the morning, or after, when the King, Queen, Prince, Lords and Commons should have m [...]t together in the Lords-house; (though suspected and in part discovered ten dayes before, and actually detected at Midnight;) yet we begin the solemnization of it, from the foregoing Evening, with ringing of Bells, and the like. The Birth of many of our Princes hath been about noon or after, and their Coronations about that time: yet we solemnize their Birth-dayes, and Coronation-dayes, from those dayes beginnings. The Crown descended to our present Soveraign King Charls in the afternoon: yet we solemnize not that day from Noon to Noon, but from Evening to Evening, because the day doth then commence and end, and so the solemnity confined onely to that day, that whole day, not to part of it, and part of the ensuing day. If then all Festivalls whatsoever begin [Page 66] and end with the dayes beginning and end on which they are kept, not at the very time of those dayes, when the occasions of their solemnization happened, as these and other infinite other examples testifie; Why should not the Lords-day begin at Evening, though Christs Re­surrection, (the chief cause of its sanctification) was not till morning, because that day, as a day, doth then begin and determine? Certainly whatever the Opposites conceipt, it must needs do so, and that for these unan­swerable Reasons.

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

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

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

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

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

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

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

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

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

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

[Page 89] I subioyn that in this Argum [...]nt is a treble sophisme.

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

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

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

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

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

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

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

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

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

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

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

3. It is a meere falshood:

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

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

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

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

The third main Argument, to prove, that the Lords-day Argum. 3. begins at morning, not at Evening, is that of John 20. 19. The same day at Evening, being the first day of the Week, when the doores were shut, where the Disciples were as­sembled for fear of the Jews, came Jesus and stood in the middest, &c. whence it may be objected. That the same first day whereon Christ rose again, ended not at Evening; as the words (The same day at Evening, being the first day of the week) import; that Evening being part of the first day, not of the second; therefore it began not at Evening in Saint Johns accompt, and our Saviours Resurrection in [Page 93] 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 artificiall day (which we common­ly call day) beginning when the sund clines, & somewhat [...]e­fore sunset & ending with the twili [...]t, or Sun [...]e [...], or when Objection 3. Answer. 1. the Evening st [...] begins to shine w^ch Evening is a part of the preceding day, both in our [...] usuall and the Scripture S [...]e Mat. 14. 15. 25. Mark 2 6. 35, 36 47, 48. Joh. 6. 16, 17 com [...]ared [...] [...]. Computation, the day Evening when this morning de­termines. Of which The Evening Sacrifices we read of in Scripture, and our Vespers or Evening pray­ers, are o [...] this Evening of the day, a little before Sun-set­ting. Evening we m [...]y read, Prov. 7. 9. Mark 1. 32. Exod 29 39. [...]t. 23. 11. Judges 9. 9, 11, 14, 16. Josh. 8. 29. c. 10. 26, 27. 2 [...] 3. 37. Ma [...]th. 25. 57. Mark 15. 42. Luke 23. 43, 44. F [...]x [...]d 12. 6. Num. 9. 3. c. 28. 4. and Deut. 21. 23. compared together, which is sometimes stiled Evening tide, Josh. 8. 29 Gen. 24. Gen. 24. 63. Josh 7. 6. 2 Sam. 11. 2. Isa. 17. 14. Judges 19 9. The other is the Evening of the night, beinning after Sun set, or just with the Star-light, just when the twi [...]l [...]ht endeth, and the night and naturall day in the Scripture and J [...]ws ac­compt begin, which Evening is a part, & the very beginning of the ensuing day: of which we may read, Gen. 1, 5, 8. 13. to 24 31. Exod 3 [...]. 8, Levit. 11. 24. 40. c. 14. 46. c. 15. 5 [...]o 27. c. 17. 15. to 3 [...]. c. 32. 6. c. 23. 32. Numb. 19. 8 10. Deut. 28. 67. Judges 20. 23 26 2 Sam. 1. 12. 1 Sam. 30 17. Prov. 7. 9. Psal. 104. 23. Jer. 6. 4. Hab. 1. 18 Zeph. 2. 7. c. 3. 3. Jer. 5. 6 Neh. 13. 19. Deut. 16. 4. Exod. 12. 6. Levit. 23. 5. Mark 13. 35. compa­red one with the other. Of both these Evenings we find expresse mention, Exod. 12. 6 Num. 9. 3. and 28. 4. Where the Jews are commanded to kill the Passeover BETWEEN the TWO EVENINGS, that is, as most accord, between the Evening of the day, and Evening of the night; Which space between these two Evenings both we ou [...] selves, and the Prov. 7. 9. 1 Sam 30 17. 2 Kings 7. 5, 7. Job 24. 15. Ezechch. 12. 6. 12. Scriptures call, Twilight, that is, the space between two lights, to wit, the Light of the Sunne, and the Light of the Starres or Candle-light; or the space between Sun setting and Star-shining; which space most hold belongs to the prece­dent day; the Evening, which begins the night and fol­lowing day, really commencing, when the Evening See Neh. 4. 21 Job 3. 9. Jer. 31. 35. Gen. 1. 1▪ 14. 10 19. compared toge­ther. star [Page 94] begins to appear, which Star called Isiodor Hispa­lensis originum. l 3. c. 40. Cal [...] ­pi [...]e, Rabbanus Maurus de u­niverso l. 10. c. 70. Christia­nus Gramma­ticu. Pasca [...]ius Rathb [...]rtus in Matt. 28. v. 1. Honorius Au­g [...]stodunens [...]s de imagine mundi, l. 2. c. 32 VESPER, both deno­minates, and begins the Evening of the night, and the ensuing naturall day. There being therefore these two Evenings, both in the Scripture computation and our own; the sole Question will be, on which of the Evenings it was, that Christ thus appeared to his Dis [...]iples? and what Evening it is, Saint John here speaks of? Questionlesle, it was the Evening of the day, no [...] of the night: First be­cause the Text is expresse, that it was the same day at Even, being the first day of the week; that is, whiles the first day was yet in being, and before it was quite ended: there­fore it was, it must be the Evening of the day, which in the Scripture and Jewish accompt (which Saint John follows) was a part of the prec [...]ding first day; not the Evening of the night, which was in their compute, a par­cell of the second day, not of the first; as I have proved.

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

3. This Text informs us; that when Christ thus appeared unto his Disciples at Evening, he shewed them his hands and his feet, and that they saw and knew him perfectly. Now neither Saint John, nor any other Evangelist make Acts 20. 8. Makes relation when they had lights of those lights; there­ [...]o [...]e the Evan­ [...]elists likewise would have done so, had [...]ere been any, as is most pr [...] ­bable. 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 controll it) this Evening was questionlesse the Evening of the day before Sunset, as soon as ever the Disciples came all together.

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

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

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

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

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

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

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

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

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

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

Sixthly, I would demand of the Objectors, when this Assemb [...]y at Troas began? If at Morning or Midnight be­fore: that is improbable, since we cannot imagine, that Paul made a Sermon at that time of 18 or 20 hours long; half of which would have tyred both himself and his Auditors. If not before our Sunday at Evening, as they [Page 90] 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 untill midnight.

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

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

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

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

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

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

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

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

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

To this I answer. First, That it is true, many reverend holy learned late Divines (whose names for honours sake Answer 1. I shall forbear to mention) have in their publique Wri­tings, and many more in their Sermons; delivered this opinion (yet many of them only dubiously with an S [...]cut autem Sabbathi vete­ris initium suit à vesp [...]re: quia & crea [...]io inci­piebat à vespc­re, quoniam Massa commu­nis creata fuit ante lucem: & cessatio diei ab opere creationis incipicbat etiā à vespere; sic Diei Dominicae initium incipere videtur ab il­lius diei mune: quia resuri [...]ctio Christi suit in primo mane. Mar. 16. 9. John 20. 1. 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 judgement with them. The judgment therefore and practise of all Ages, Churches, from the A­postles time till now, should rather sway the ballance of this controversie, then these few late Divines, though lear­ned and judicious.

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

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

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

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

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

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

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

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

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

[Page 96] 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, Levit. 16 29. as they might n [...]t do on the seventh day Sabbath, Exod. 20. 10, 11.

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

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

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

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

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