A treatise of the Sabbath and the Lords-day Distinguished into foure parts. Wherein is declared both the nature, originall, and observation, as well of the one under the Old, as of the other under the New Testament. Written in French by David Primerose Batchelour in Divinitie in the Vniversity of Oxford, and minister of the Gospell in the Protestant Church of Roven. Englished out of his French manuscript by his father G.P. D.D.

CHAPTER Fourth.

Answer to the third reason brought to prove the fore∣said opinion.

1. Third Reason, Iesus appeared to his Disciples the same day of his Resurrection at evening, and eight dayes after, which was the first day of the weeke, as also on that day the Apostles were filled with the Holy Ghost.

2. First Answer, Christ appeared to his Disciples in the beginning of the second day of the weeke.

3. This is proved by the distinction of the day, in a day Naturall, Artificiall, and Civill.

4. It is proved by the creation, that the Iewes began the naturall or civill day by the evening.

5. Refutation of those which say, that by the evening must be un∣derstood the time after noone, and by the morning the time afore noone.

6. The same is proved by an expresse commandement given to the

Iewes, to begin the naturall day, and the celebration of the Sab∣bath of at on〈…〉〈…〉.

7. R••utation of the reply made against this argument.

8. It is proved also, by the commandement given them, to begin the eating of the Passeover, and of unleavened bread at the end of the 14. day, of the first moneth.

9. Saint Matthew and Saint Marke speake figuratively, when they call the day wherein things necessary for the Passeover were prepared, the first day of unleavened bread.

10. The same likewise is proved by the observation of the Sabbath in the dayes of Nehemiah.

11. And by the practice of Ioseph and Nicodemus when they bu∣ryed the body of our Saviour.

12. First argument brought by some, out of the Old Testament, to prove, that the naturall day among the Iewes, and consequently the Sabbath day, began in the morning, & ended with the night.

13. Refutation of that argument.

14. Second argument taken out of the first Chapter of S. Iohns Gospell ver. 39. answered.

15. Third Argument out of the 28 Chap. of S. Matthew, ver. 1.

16. Answer to this Argument.

17. Fourth argument out of the 20. Chapter of the Acts ver. 7. and 11. answered.

18. It followeth of all the foresaid answers, and besides is more ful∣ly proved, that IESUS CHRIST appeared to his Dis∣ciples, after his Resurrection, on the second day of the weeke.

19. Second Answer, although Iesus after his Resurrection, had appeared twice to his Disciples on the first day of the weeke, that proveth not the sanctification of that day for Gods service.

20. This is proved by diverse arguments and reasons.

21. The descending of the Holy Ghost on the first day of the weeke▪ inforceth not the observation of that day.

THere is no greater force in the observation gathered out of the twentieth Chapter of Saint Iohn verse 19. and 26. where it is said, that Iesus the same day of his Resurrecti∣on at evening, being the first day of the weeke, appeared to his Dis∣ciples where they were assembled, and after eight dayes the doores

being shut, he came and stood in the midst of them, to wit, on the 〈…〉〈…〉 pretend to have beene the day of Pentecost, wherein he sent downe from heaven 〈◊〉〈◊〉 Holy Ghost upon the Apostles: from which places they inferre, that by this practise hee hath sanctified that day, for the preaching of his Gospell, and the administration of his service.

2 To this I answer, first, that it may be debated, if it be said in the foresaid passage of Saint Iohn, that our Lord Iesus Christ appea∣red to his Disciples on the first day of the week, and not rather, af∣ter the first day already ended, and the second begun. Although the first interpretation was true, and that it was the first day of the week wherin Christ shewed himselfe to his Disciples after his Resur∣rection, it carryeth not with it any consequence prejudiciall to my opinion, as shal be seene hereafter; Yet I wil confirme the second in∣terpretation as only true, and take this occasion to speake of the di∣stinction of dayes, fetching frō thence the grounds of my reasoning.

3 The day is ordinarily distinguished into a Naturall day, and an Artificiall day. The naturall day is composed of foure and twen∣ty houres, which is the time of the daily circuit of the Sunne, ari∣sing, going downe, and returning to the place where he arose, in which day is comprehended all the time of light, and all the time of darkenesse. The day is so taken ordinarily both in Scripture and in all common languages, when mention is made simply of dayes: As for example, when we say a moneth hath thirty dayes, such a thing shall bee done or come to passe within so many dayes; A∣braham, Isaac, Iacob died being full of dayes, we understand all the time of their continuance, as well of the night, as of the day.

The Artificiall day continueth as long as the Sunne is upon the horizon of every place, and by his light affordeth commodity to men to goe forth to their labour, and to worke in their arts, professions, and trades.

The naturall day, although amongst all people it be composed of foure and twenty houres, yet it varieth in the distinction of the beginning and end thereof. For some take the beginning thereof at midde day, and count the continuance thereof till the next midde day. Others from midde-night till the next midde night. Some from the rising of the Sunne till his next rising againe; and some from the sunne setting till the next setting. This diverse supputa∣tion

amongst diverse people, proceeding from a civill constitution, addeth to the distinction of the day in artificiall and naturall, a third member, to wit, The civill day, which is the same with the naturall day, in regard of the continuance of foure and twenty houres, but is diversely counted in diverse places in regard of the beginning and of the end thereof.

4. Now among the Iewes, this naturall or eivill day began by the evening, and ended at the next evening. Moses distinguisheth it so, when he relateth the story of the Creation. For he endeth al∣wayes the workes of each day, in these words, so was the evening, so was the morning, which was the first, the second, the third day, &c. Where by the evening, he understandeth the whole night, which beginneth by the evening, and by the morning the whole day which beginneth by the morning, considering the evening and the morning, the night and the day, or the light, as integrant parts of the naturall day, and the evening or the night as the first part which goeth before the other part, which is the time of light. As indeed this distinction is grounded on that order and course of pro∣ceeding which God kept in the Creation, making the darkenesse to goe before the light, as may be seene in the first Chapter of Genesis ver. 1, and 2.

5 Some doe reply, that Moses, when he saith, so was the evening, so was the morning, &c. by the evening understandeth the whole time after noone, and by the morning the whole time of light in the same day, from the dawning till midde day, or the afore noone. This reply is not grounded on reason. For if that were true, Mo∣ses had not fixe times put constantly the evening before the mor∣ning, there being no convenient order that could move him therunto seeing in all respects whereby one thing is first, and goeth before another, the aforenoone goeth before the afternoone. He might in the 5. v. name conveniently the light before the darknes, the day be∣fore the night, because he had not regard there to any natural depen∣dance and following of the one upon the other, but only to the or∣der of dignity, whereby the day is first in regard to the night: But when he saith, without varying, in the sixe dayes of the week, so was the evening so was the morning, it is evident, that he hath regard to the order of the Creation, wherein darknes was first in time before the light, and the night went before the day, and that so by the eve∣ning

he understandeth the night which is formost, and by the mor∣ning the day that followeth, which evening and morning make one naturall day.

6 Now as in the creation GOD observed this order, to make the night goe before the day, and to compare the naturall day of the darknesse and of the light; even so he prescribed the same observa∣tion to the Iewes, commanding them to begin their naturall day by the night, and to celebrate their Sabbaths or solemne daies of rest from the beginning of such a night, till the beginning of the next night. This is manifest by the 23. chapter of Leviticus vers. 32. where God commanded them, that in the ninth day of the seventh moneth, at even, from even unto even, they should celebrate as a solemne Sabbath, the Feast of atonement, which was to be on the tenth day of the moneth, vers. 27. And so the tenth day began by the night, and continued till the night following. And such was consequently the order of all the dayes of the weeke, from night to night.

7 There is no force, no weight at all in the answer broached against this, when it is said, that this feast of atonement consisted not in one day alone, but in a part of two daies, to wit, of the ninth, and of the tenth, because it is said in the 27. vers. On the tenth day of the seventh moneth there shall be a day of atonement, and in the 32. vers. In the ninth day of the moneth at even, from even unto even shall ye celebrate your Sabbath; whence they would faine inferre, that both the ninth and the tenth day entred into this Feast. For it is cleare, by the 28, 29, 30. verses, that the day of atonement con∣sisted only in one day; seeing in these verses mention only is made of one d••y. Ye shall do no worke in that same day, for it is a day of atonement; Whatsoever soule shall not be afflicted in that same day, whatsoever soule doth any worke in that same day: which had not beene so often set downe, if two dayes had entred into the compo∣sition of this Feast. The same is apparent by the sixteenth chapter of the same book, vers. 29, 30, 31. where the foresaid feast of atone∣ment being the only matter handled in them, no mention is made but of one day, to wit, of the tenth of the seventh moneth; and the ninth day is not so much as mentioned, whereas it had not beene omitted, if it had pertained to that Feast. Besides, it is without all likenesse, and as I beleeve, without example, that God would have

any Feast to begin at the end of one day, and to continue and end in a part of another day, and so establish Holy-daies by halves. Now the 27. vers. teacheth us which was the day of this Feast, to wit, the tenth day of the seventh moneth; and the 32. vers. sheweth how long it ought to continue, to wit, the whole tenth day; beginning at the end of the ninth day, and continuing as long as the tenth day should last, from one even unto the next even. So the ninth day is not mentioned as a part of the Feast, but as the terme that it was to begin at; like as the even following is mentioned, as the other terme that it was to end at. In the ninth day of the moneth at even: that is, at the end of the ninth day ye shall begin the Feast, and it shall last from even unto even; that is, during the whole tenth day. Like as in the twelfth chapter of Exodus, 18. vers. God ordaineth, that on the fourteenth day of the first moneth, at even they should eat unleavened bread untill the one and twentieth day of the moneth at even: Where the fourteenth day is not specified as one of the daies of unleavened bread: for so there should have beene eight, whereas it is expresly said, vers. 15. and every where, that they were but seven. But it is named in the end and extremity thereof, as the terme that the Feast of unleavened bread began at, and the one and twentieth day finishing at even, as the terme it ended at.

8 This observation of the daies of unleavened bread, which made up the Feast of the Passeover, is of great validity to confirme our in∣tention. For as it is written, Exod. 12. v. 6. 8. 14, 15. Levit. 23. v. 5, 6. Num. 28. v. 16, 17. Neere to the end of the fourteenth day of the first moneth; that is, betweene the declining of the Sunne after midday, and the setting thereof; the Paschall Lambe was kil∣led and rosted, and eaten at even with unleavened bread, at the en∣trance of the night. The use of unleavened bread in the eating of the Lambe, began precisely with the fifteenth day, which was the first solemne day of the Feast, and lasted seven whole dayes to wit, till the one and twentieth day at even, which was also another Feast-day, holy and solemne, as the fifteenth was. For it was not lawfull during those seven dayes to have leavened bread, neither in the day nor in the night, which also was comprised in the appella∣tion of dayes: Whence this infallible conclusion is gathered, that the naturall day among the Iewes began at even, and ended at the next even; seeing the first day of the Feast of unleavened bread,

which was the fifteenth day, began at evening, when the Paschall Lambe was eaten, and the last day thereof, which was the one and twentieth, ended at even, as it began at even.

9 For whereas in S. Matthew Chap. 26. ver. 17. and S. Marke Chap. 14. v. 12. and S. Luke Chap. 22. v. 7. the day wherein the Paschall Lamb was prepared and rosted, is called the first day of un∣leavened bread, that is said figuratively because of the immediate cō∣junction of the time wherein the Lamb was prepared, with the time wherin it was eaten with unleavened bread: For it was prepared at the end of one day, and eaten at the beginning of the next day. Or because the same day wherein the Lamb was prepared, the Iewes put away leaven and leavened bread out of their houses, and prepared unleavened bread for the day following: Or also, because amongst the Romans, of whom the Iewes did at that time depend, the naturall day began by the light, and the night was the last part ther∣of, whereunto it may be, the Evangelists had regard.

But otherwise, to speak properly according to the ordinance of the Law, it is most certain, that the day wherin the Lamb was rosted and prepared, was not the first day of unleavened bread. For that was the 14. day betweene the two evens, this was the 15. day at the en∣trance thereof: On that day leavened bread might be eaten, on this day, and on the dayes following all leaven was most strictly forbid∣den. That was not a day of rest, but of travell, and of preparation, as it is often called in the Gospel, Mat. 27. v. 62. Mar. 15. v. 42. Luk. 23. v. 54. Ioh. 19. v. 14, 31. because on it were all things prepared for the feast following, as to search and put away all leaven, and leave∣ned bread out of their houses, to kill, to slay, to rost the Lamb, &c. Nay we see that on that day, the Iewes caused the Lord Iesus to be crucified, and two thieves with him, and vexed themselves ex∣treamly all that day to come to their intent: This was a great and solemne Sabbath, wherein it was not lawfull to doe any manner of worke.

10 Let us adde to that hath beene said, the practise of the observati∣on of the Sabbath, which we read in the thirteenth Chapter of Ne∣hemiah. It is said there ver. 15, 16, 17, 19, 20. that because all manner of ware was brought into the City of Ierusalem, and sold on the Sabbath day, Nehemiah commanded, that as soone as the Sunne should withdraw it selfe from the gates of the City, before the Sab∣bath, the gates should be shut, and that they should not be opened till

after the Sabbath, so that the Merchants and sellers of all kind of ware lodged without Ierusalem once or twice, from whence we ga∣ther manifestly, the Sabbath began at the going downe of the Sun, and that the night made the first part thereof. For if the Sabbath had not begun then, wherefore did Nehemiah command so carefully, to shut the gates, as soone as the sun should withdraw his beames from them, and it should begin to be darke? And if, not the night pre∣ceding the day, but the night following had made a part of the Sab∣bath, surely the Merchants had beene of necessity constrained to re∣maine two nights out of Ierusalem, whereas it is only said, that they past the night once or twice without the Towne, to wit, the night after Nehomiah had given order that the gates shold be shut, as soone as the Sun should retire from them, and therfore that night with the day following composed the Sabbath, which ending on the next even at the setting of the sun, Nehemiah commanded that they should be opened again v. 19. a cōmandement being necessary for the opening of them then at that time, because the night returning, it was the time to keep them barred and locked, seeing they were already shut. If the Sabbath had ended with the end of the night, it had not beene needful, that Nehemiah should command to open the gates after the Sabbath. For it was usuall to open them after the night was ended, and a particular commandement for that was needlesse. But al∣though I had omitted these reasons which I have alleadged, the words of the original shew plainly and of themselves, what we say. These they are v. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Causher Tsallou Shahare Ieroushalaim liphne Hasshabbat) that is, as the gates of Ierusalem were darkned before the face, or in the pre∣sence of the Sabbath, or before the Sabbath: For the ordinary signi∣fication of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Liphne, is before the face, in the presence. And therefore seeing the gates were darkened before the face, or in presence of the Sabbath, it followeth that when the sun was setting, the Sabbath was comming, and began at that same instant to shew it selfe, if I may speake so.

11 Likewise, we read in St. Iohn Chap. 19. v. 40, 41, 42. that Io∣seph of Arimathea and Nicodemus, having obtained leave of Pilate to take away the body of Iesus as soone as he was dead, tooke it, wrapt it in a winding sheete, with spices, as the manner of the Iewes was to bury, and laid it in a new Sepulchre, which was in a Garden, in the same place where he was crucified, and laid it there,

because of the Iewes preparation day, for the Sepulchre was nigh at hand, that is, the night being at hand, the beginning of the Sabbath being nigh, and comming apace with the night, and the day of pre∣paration, which preceded the Sabbath, drawing nigh the evening and making hast to finish, they carryed not farre the body of Iesus, but laid it in a Sepulchre hard by, after they had wound it in linnen cloathes with aromaticall and fragrant drugs only, without any im∣balming at that time, because they had no leasure to anoint and im∣balme him, by reason of the neerenesse of the Sabbath, which was unto them an high day of Sabbath, as it is called in the one and thirtieth verse of the same Chapter, for as much as at that time the extraordinary Sabbath of the first day of the feast of unleavened bread occurred with the ordinary Sabbath of the weeke. For the same reason the Iewes ver. 31. that the bodyes of those that were crucified should not remaine upon the Crosse on the Sabbath day, be∣sought Pilate that they might be taken away betimes, that is before the end of the day, as the Text sheweth plainely.

Now if the Sabbath had not begun in the evening, but only in the morning, the Iewes should not have had a cause to urge the ta∣king away of the bodies from the Crosse so quickly, nor Ioseph and Nicodemus to bury the body of Iesus so speedily, and to interre it in the same place where hee was crucified, which the Text sheweth they did on a sudden: For the Iewes should have had all the eve∣ning and all the night following to procure the taking away of the bodyes, Ioseph and Nicodemus should have likewise had time e∣nough to imbalme, transport, and interre at leasure the body of the LORD, where they should thinke fit. This is distinctly observed by Saint Luke Chapter 23. verse 53, 54. where he saith, that the day wherein Ioseph laid the body of Iesus in a Sepulchre was the preparation, and the Sabbath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, drew on, was a com∣ming, or at hand. Which terme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth properly to shine, but is taken improperly by the Evangelist, and signifieth to ar∣rive, to draw neere. Or he hath regard unto to the evening star, w^ch was nigh rising: Or rather to the lampes which on the evening of that day, were lighted betimes, and a little before the Sabbath, as also great fires were kindled, that at the comming of the Sabbath they should not have any such thing to doe. Iosephus in the 16. booke of the antiquities of the Iewes, Chapter 10. relateth a de∣cree

of Augustus Caesar, that the Iewes should not be bound to ap∣peare in judgement on the Sabbath day, nor on the parasceue, or day of preparation before the Sabbath, after nine houres, that is, a∣bout three after Noone, because soone after that houre at evening, their Sabbath day began. Of all this it is most cleere, that the Sabbath gan by the evening, and the night was the first part thereof.

12 Against that I have laid downe, some arguments are opposed, to prove, that even amongst the Iewes the naturall day, and conse∣quently the Sabbath-day began by the break of day, and the night made the last part thereof.

First, they alleage out of Exodus, chap. 10. v. 13. That the Lord brought an East winde upon the Land of Aegypt all that day, and all that night, and when it was morning the East wind brought the Locusts: and out of the booke of Numbers, chap. 11. v. 32. that The people stood up all that day, and all that night, and all the next day, and they gathered the Quailes. In which places they pretend, that the night, which is put betweene two dayes, is joyned with the first day as a part thereof, and separed from the second.

13 But these places and other such like that may bee found, are nothing to the purpose. For they speake of the artificiall day, di∣stinguished from the night, which is expresly named, without any declaration, whether it pertained to the day preceding, or to the day following, to make with it the naturall day. The placing of the day before the night, is according to the order of the things re∣lated in these bookes, and as they came to passe. For the East wind began to blow in the day, and continued all night, to bring the Lo∣custs: and the people begun by the day, and continued all night the gathering of Quailes. Moreover, when the day is considered di∣stinctly and severally from the night, the day, as being of greatest dignity, is named first, without regard to the precedency of either in the order of nature, and in the naturall day.

14 It is written in the Gospell of Saint Iohn, 1 chap. 39, vers. that two disciples of Iohn Baptists, went and saw where Iesus dwelt, and abode with him that day: for it was about the tenth houre: from whence they infer, that seeing these disciples entred into Christs lodging at the tenth houre, that is, two houres afore the going down of the Sunne, according to the counting of the Iewes, and it is said, that they abode there that day, we must understand, that they abode

also the night, to the intent they might be instructed by the Lord; which was not possible to be done in two houres: wherefore the night was the last part of the naturall day.

But this ratiocination is of small weight. For what necessity can move us to say, that these two Disciples abode longer with Christ, than the two last houres of the day, preceding the setting of the Sun. The particle for, from whence it is inferred, They abode with him that day: For it was about the tenth houre, is not properly in * 1.1 the Originall, which is better translated by and, than by for: And it was about the tenth houre; which may be fitly understood after this manner, that being come to Christs lodging at the tenth houre, they abode with him the remnant of that day, and about night went home, and tarried no longer with the Lord. It is true that in the space of two houres, nay, not if they had staied the whole night, they could not be sufficiently instructed by the Lord. But also it was not then only that they came to him, and abode with him: for they might have returned afterwards now and then; as indeed An∣drew, who was one of the two, and brother to Simon Peter, be∣came one of his ordinary and domesticall Disciples.

15 They make use also of the twenty eighth chapter of S. Matthew, vers. 1. Where it is said, that in the evening, or in the latter end of the Sabbath, as it began to dawne towards the first day of the weeke, came Mary Magdalen, and the other Mary to see the Sepulchre; the words of the Originall are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. from whence they would infer, that the Sabbath ended about the morning, when it beginneth to shine; and then began therewith the first day of the weeke.

16 Whereunto I answer, that the Evening, or the latter end of the Sabbath, whereof mention is made in this place, must be understood of the evening properly so called, when the Sun setteth: which time is in this place specified, as the end of the Sabbath day, or of the whole weeke. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath both significations. Besides that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is fit to shew as much: For it cannot be conveniently taken for an end of time confined unto the morning; the conference of the other Evangelists demonstrate it more force∣ebly. For S. Marke in the 16. chapter, 1, 2. verses, saith, that When the Sabbath was past, Mary Magdalen, and Mary the mo∣ther of Iames, and Salome, bought sweet smelling spices, that they

might come and anoint Iesus; and being come very early in the mor∣ning (to wit from home) they came to the Sepulchre when the Sun was risen: or if these words very early in the morning, betoken also the time of their comming to the Sepulchre; and signifie the same that is signified by the words following, when the Sun was risen: we must understand these last words, not as if the Sun was already ascended upon the horizon; but only that it was risen, in regard of the first appearing of his shining beames above the horizon, at the breake of day: so both shall be true, that the Sun was risen, and that they came to the Sepulchre very early in the morning. And this shall agree very well with the words of S. Iohn, chap. 20. vers. 1. Upon the first day of the weeke, when it was yet dark: and with these of S. Luke, chap. 24. vers. 1. Uery early in the morning the women came unto the Sepulchre; where it is added, that they brought with them the sweet odours which they had prepared: from whence I in∣fer, that the Sabbath ended in the evening, at the going downe of the Sun: sith after the Sabbath was ended, these women bought sweet smelling spices, and prepared them to anoint the body of Ie∣sus, as S. Mark saith expresly. To whom is not repugnant S. Luke in the 23. chap. 56. vers. Where he saith, that the women after they had beheld the Sepulchre, and how the Lords body was laid, retur∣ned, and prepared odours, and ointments, and rested the Sabbath day according to the Commandement; which words seeme to im∣port, that they prepared their spices before the Sabbath. For the order and coherence of these words doe not designe the like order and coherence of things, but they must be understood after this manner; being returned they prepared their odours, And, or rather But, they rested the Sabbath day; to wit, first, and before this pre∣paration; as appeareth by the conference of the 54. vers. where it is said, that when the body of Christ was laid in the tombe, and the women beheld where it was laid, the Sabbath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, drew on, that is, was at hand, and ready to begin, as hath beene said be∣fore. So that it was impossible to them to prepare any kind of thing for the inbalming of Christ before the Sabbath. Whence it follow∣eth, that sith then it was evening, the end of the same Sabbath fell upon the dawning or evening of the night following; and so was both the end of the last day of the weeke preceding, and the begin∣ning of the night following, whereby the first day began. And that

was the time betokened by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mentioned by Saint Matthew, and the night preceding the first day of the weeke, which he nameth afterward, did belong to the said first day, ma∣king with it the naturall and civill day of the Iewes, and did not belong to the Sabbath. For if it had pertained to the Sabbath, and the first day of the weeke following the Sabbath had begun in the morning, sith it is constant that before the Sabbath they prepared not their aromaticall drugs, when should they have found the opportunity and leisure to prepare them? They durst not doe it on the Sabbath day, for it was a day of rest, and of cessation from all work. As also S. Luke saith, Chap. 23. vers. 56. That they rested the Sabbath day according to the Commandement. After the Sabbath upon the first day of the weeke they could not doe it, granting that this day began in the morning; For very early in the morning, as it was yet darke, they went with their spices already bought and prepared: And therefore we must of necessity say, that they bought their spices in the evening, after the Sunne was set, and the Sabbath ended, that during the night, which was the beginning of the first day of the week, they pre∣pared these drugs, and that in the morning of the same day they came to imbalme Iesus.

Which being so, we must interpret the words of S. Mat∣thew after such a sort, that they may agree with the sayings of the other Evangelists. And it is in no wise necessary to joyne the evening or the latter end of the Sabbath, with the beginning of the light of the first day of the weeke, as if the one and the o∣ther had met together in one time, and at once, as is pretended. There is betweene these two the intervall of a night, which pertained to this first day of the weeke, and we may translate the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as S. Marke speaketh, that is, in the evenining, at the extremi∣tie, or latter end of the Sabbath, this extremity being already come and past: or in the evening, that is, in the night (the first part thereof being taken for the totall) after the Sabbath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at that same houre or time which began to shine, yet with a little remnant of the nights darknesse: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bee the first day of the weeke, that is, the first day of light, the first artificiall day, which is a part of the natu∣rall

day: Or wee may take these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the time that was to shine in the first day of the weeke. For it was not S. Matthews intent to specifie unto us the immediate con∣junction of the first day of the weeke with the Sabbath finishing, but only at what point of time the woman came to the Sepulchre, to wit, at the first glimpse of the light of the first day of the weeke: and hee made mention of the evening, or of the latter end of the Sabbath, in respect that the Sabbath had hindred them till then to apply themselves to this pious and charitable worke which they had intended.

17 Moreover, they produce a passage out of the twentieth chapter of the Acts, vers. 7. 11. where it is said, that the Disciples in Troas being come together upon the first day of the weeke, to breake bread, Paul preaching unto them, continued his speech untill midnight, and after he had broken bread, and eaten, continued to talke unto them even till the breake of day. In which words they pretend that the night is mentioned, as the last part of the first day of the weeke.

But first, nothing obligeth us to grant, that the night there men∣tioned, ought to be referred to the first day of the weeke. For we may affirme as well, that it pertained to the second day, and made the beginning thereof: The words of the Text are very well verified, if we say, that the first day of the weeke, and towards the end there∣of, the Disciples were assembled, and their assembly having begun about the end of the first day, continued a good while with and after the beginning of the second day, Paul, because he was to depart on the morning after the first day, taking this occasion to extend his discourse within the night following, which was the beginning of another day.

There is no weight in the objection they make against this expo∣sition, saying, that if it were true, Paul had remained longer then seven dayes at Troas, to wit, a part of an eight day, against that which is said in the sixth verse. For they presuppose without any ground, that Paul was not precisely but seven dayes at Troas, which the Text saith not, but only that he abode there seven dayes, which should be very well expressed so, although he had remained there a part of the eighth day, which might have beene past under silence, and not counted with the dayes going before, because it was not a full and whole day, but only a part of a day. And putting the case,

that it should come within the compasse of the seven dayes of the Apostles aboade at Troas; we may say, it was taken for the seventh and last day. For it is not told exactly on what day Paul came to Troas, nor that he abode there full seven dayes, but only in gene∣rall, seven dayes. Now although he had beene there but a part of the first, and a part of the last of seven, it may be well said, that hee was there seven dayes.

Secondly, granting that the night mentioned in the foresaid place, was the last part of the first day of the week, nothing can be proved from thence, but this only, that after the resurrection of our Lord Iesus Christ, the faithfull among the Gentiles celebrating in their congregations the first day of the weeke, in remembrance of the said resurrection, began it in the morning about the time that Christ rose, as, perhaps the nations of whom they were, began the day by the morning; but it followeth not, that such was the beginning of the day among the Iewes.

18 These things being thus cleered, it shall follow, that when Iesus Christ did shew himselfe to his Disciples in the time mentioned, in the 20. of S. Iohn, vers. 19. it was not in the first day of the week, but after it, in the second day. The conference of the twenty foure of Saint Luke sheweth, that at least it was midnight when Iesus Christ appeared first unto them. For it is said in that chapter, that the same day of his resurrection he drew neere to the two Disciples that were going to Emmaus, went with them, came thither with them towards evening, the day being far spent, and that they sup∣ped there; That after the Lord had left them, vanishing away out of their sight, they rose up the same houre, returned to Ierusalem, di∣stant from Emmaus threescore stades, that is, a three houres journey; entred where the Apostles were, told them all the things that had happened unto them in the way, and in the Village; that after this Iesus stood in the midst of them: therefore it was far in the night: whence it followeth, that seeing among the Iewes the day ended at evening, and another day began; the first day of the week was then finished many houres before, and the second day was well forward. The words of the Text say nothing that is not consonant to this. These they are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the evening or the end of the first day of the weeke being come, in the same sense that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken in the foresaid place of Matthew,

Chap. 28. verse 1. the Disciples being assembled, and the doores shut for feare of the Iewes, came Iesus, and stood in the midst of them: which words have no other sence but this, that at the eve∣ning of the first day, which was also the end thereof, the Disciples being assembled, and having shut themselves up in a certaine place, Iesus Christ a while after appeared unto them. So of that hath beene said it is manifest, that the opinion of Christs appearing to his Disciples on the first day of the weeke, is not grounded on a sure foundation.

20 But although it were generally agreed on, that Iesus Christ appeared the first time to his Disciples on the first day of the weeke, and the second time eight dayes after, I say, that his appearing to his Disciples at two diverse times since his Resurrection on the first day of the weeke, cannot inforce, by any good consequence, that his intention was to authorize that day, and to sanctifie it to bee a day of rest. To prove this with some shew of reason, it were necessary, that Iesus Christ, during the whole time of his abode on earth af∣ter his Resurrection, should have shewed himselfe unto them regu∣larly and constantly on each first day of the weeke, and not in any other day. For if he appeared not unto them every first day of the weeke, we may inferre quite contrary, that it was not his purpose to sanctifie that day unto them, more than another: And if he ap∣peared unto them on other dayes, it may be said, with as good rea∣son, that he consecrated them to be Sabbaths, as that he sanctified the first day of the weeke to be a Sabbath.

21 Now we read nothing of his appearing to his Disciples on each first day of the weeke constantly and regularly after his Resurrecti∣on, till his Ascension. Nay it is written in the first Chapter of the Acts verse 3. that after his passion he shewed himselfe alive unto them, by many infallible proofes, being seene of them forty dayes, and speaking of the things pertaining to the kingdome of God, whereby wee see cleerely, that he shewed himselfe on many other dayes then the first of the weeke. For Saint Luke had not said, that he was seene of them forty dayes by many infallible proofes, if hee had not beene seene of them but five or sixe dayes of these forty. And there is no appearance, that he was forty dayes on earth after his Resurrection, to shew himselfe only every first day of the week, and to withdraw himselfe, remaining solitary and apart, all the dayes betweene.

In the one and twentieth Chapter of Saint Iohn ver. 4. wee see that he shewed himselfe to them on a day when they were gone a fishing, commanded them to continue their fishing, and did then a notable miracle, neither is it said, that it was the first day of the weeke: And if it was, they wrought on it, and kept it not holy.

Moreover, when it is said in the twentieth Chapter of Saint Iohn verse 26. that eight dayes after the first day of the weeke wherin he first appeared unto them, he shewed himselfe again to his Disciples, a question may be made, if it was on another first day of the weeke. For this should be true, if in the number of eight be in∣cluded the first day of the weeke, and the eight day following: But if they be not included and if we take the words of the Apostle, that after eight dayes fulfilled and past, Iesus shewed himselfe unto them, as the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beare that sence, then it was not on another first day of the weeke, but one the next day after that he stood in the midst of them. And so the argument built up∣on this sand shall fall to the ground.

20 Neither doth the sending of the Holy Ghost upon the Disciples and Apostles assembled on Pentecost day evince a divine instituti∣on of the LORDS day, granting that it was also on the first day of the weeke. For by what consequence shall it follow, that by this miracle IESUS CHRIST intended to make that day an ordina∣ry day of rest, and of Gods service? Seeing by the same reason it will follow, that all the dayes, wherein Christ did some solemne action, have beene established and ordained to be stinted and ordi∣nary Sabbaths in every weeke: which is not so.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.