Part 62

_1st_, That it is not to be supposed, that it was universally observed by the church at random, or by accident, without some direction given them herein. For since the apostles were appointed to erect the gospel-church, and, as God’s ministers, to give laws to it, relating to the instituted worship that was to be performed therein, it is as reasonable to suppose, that they gave direction concerning the time, in which public solemn worship should be performed.

_2dly_, Whatever the apostles ordered the church to observe, in matters belonging to religious worship, they did it by divine direction; otherwise the rules they laid down for instituted worship, could not be much depended on; and they, would doubtless, have been blamed, as not having fulfilled the commission, which they received from Christ, to _teach_ the church _to observe all things whatever he had commanded them_. Nor could the apostle have made this appeal to the church as he does; _I have not shunned to declare unto you all the counsel of God_, Acts xx. 27. and elsewhere, _I have received of the Lord that which also I delivered unto you_, 1 Cor. xi. 23. and _I delivered unto you first of all that which I also received_, chap. xv. 3. Nor would he have acted agreeably to the character he gave of himself and the rest of the apostles; concerning whom he says, _Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover, it is required in stewards, that a man be found faithful_, chap. iv. 1. And he says concerning himself, _I have obtained mercy of the Lord to be faithful_, chap. vii. 25. And elsewhere, _If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you, are the commandments of the Lord_, chap. xiv. 37. and consequently, that whatever directions he gave about the time, as well as mode of worship, were instamped with his authority; therefore, an apostolic intimation contained a divine command relating hereunto.

Those things that were delivered to the church, by persons under divine inspiration, are not to be reckoned among the traditions which the Papists plead for, which took their rise in those ages when inspiration was ceased. The apostle uses the word _tradition_ in the same sense in which we are to understand a divine oracle, or a command given by those who were divinely inspired; and accordingly he says, _I praise you, brethren, that you remember me in all things, and keep the ordinances_, or, as it is in the margin, _traditions, as I have delivered them to you_, chap. xi. 2. and elsewhere, he exhorts them, to _hold the traditions which they had been taught, whether by word, or his epistle_, 2 Thess. ii. 15. that is, all those things which had been communicated to them by divine inspiration, in whatever form they were transmitted to them, whether by word or writing; which different circumstances of imparting them, do not in the least detract from their divine authority. The laws which God gave to his church, were either immediately from himself, as the ten Commandments, or else they were given by those who were inspired for that purpose; and, indeed, the greatest part of gospel-worship was of this latter sort; and what was transmitted by the apostles relating hereunto, was either verbal or real; the former containing an intimation of what they had received of the Lord, the latter was enforced by their example and practice; which, supposing them to be under divine inspiration, was a sufficient warrant for the faith and practice of the church, whether relating to the mode or time of worship; and consequently the practice and example of the apostles and church, in their day, in observing the first day of the week, is a sufficient argument to convince us concerning the change of the Sabbath, from the seventh to the Lord’s day, which was to be observed, by the church, in all succeeding ages.

As to that question which is proposed by some, namely, when it was that Christ gave instructions to the apostles, concerning the change of the Sabbath? It is an over-curious enquiry, since it is enough for us to conclude, that this, together with other laws given by them, relating to the gospel-dispensation, were given by him, during that interval of time, in which _he shewed himself alive after his passion, by many infallible proofs, being seen of them forty days, speaking of the things pertaining to the kingdom of God_, Acts i. 3. of which, we may reasonably suppose this to have been one. But if this be not reckoned sufficient for the confirming our faith therein, we have the highest reason to conclude, that it was given by the inspiration of the Spirit, whom Christ had before promised unto the apostles to guide _them into all truth_; and that he should _shew them things to come_, John xvi. 13. by which we are to understand, that he was to lead them, not only into those truths, which were necessary for them to know as Christians, but to impart to the churches as ministers, as a rule of faith and practice. This is what, I think, may give us sufficient satisfaction, as to the divine original of the Lord’s day, without our being obliged to have recourse to an ecclesiastical establishment, without a divine institution; which would very much detract from the dignity and glory of it, and the regard that we ought to pay to it, as the Lord’s holy day. We have considered it as instituted by the apostles; and that they had instructions in all things relating to the edification of the church; and that they were so faithful in what they imparted, that they cannot be, in the least, suspected of intruding any invention of their own into the worship of God, in this, any more than any other branch thereof, to suppose which, would leave us in the greatest uncertainty, as to what concerns matters of the highest importance.

Thus concerning the observation of the Lord’s day, as founded on a divine warrant, given to the church by the ministry of the apostles, who were appointed, by God, to make known those laws to them, which respect the manner and time in which he will be worshipped, under the gospel-dispensation.

The next thing to be considered, is, that the church in, and after the apostles time, universally attended to the religious observation of the Lord’s day; which was celebrated as a Sabbath in all succeeding ages. This is so evident, from the history of what relates thereunto, that it needs no proof. That the apostles and the church, in their day, observed it, has been already considered; and that the observation thereof was continued in the church, after their death, appears from the writings of most of the Fathers, who speak of it as a day in which the church met together for public worship, and paid a much greater deference to it than any of the other days of the week, wherein they occasionally attended on the exercise of religious duties. Thus Ignatius, who lived in the beginning of the second Century, advises every one who loved Christ, to celebrate the Lord’s day, which was consecrated to his resurrection; and he calls it the queen, and chief of all days[219]. Also Justin Martyr, who lived about the middle of the same Century, in one of his apologies for the Christians, says, That on that day, which they, viz. the Heathen, call Sunday, all who live in cities or villages, meet together in the same place, where the writings of the apostles and prophets are read, and we all assemble; it being the day in which God finished the creation, and Jesus Christ, our Saviour, rose from the dead. For the day before Saturday he was crucified, and the day after it, that is, Sunday, he appeared to his apostles and disciples, and instructed them in those things which we propose to your consideration[220].

In the third Century, when persecution so much raged against the church, it is well known, that Christians distinguished themselves, by the character of observers of the Lord’s day, which they reckoned a badge of Christianity[221].

I need not descend any lower, to prove that the Lord’s day was universally observed by the church, in commemoration of Christ’s resurrection, in all succeeding ages; for that is generally allowed. Therefore, all that I shall add to illustrate this argument, taken from the practice of the Christian church, from our Saviour’s resurrection, to this day, is,

_1st_, That it cannot reasonably be supposed, that God would suffer his church universally to run into so great a mistake, as to keep a wrong day as a weekly Sabbath; and that not only in one or two, but in all ages, since our Saviour’s time. Now, whatever error particular churches have been suffered to imbibe, God has not left them all in general; and that before the corruption and apostasy of the church of Rome, as well as since the Reformation, to be deceived, which they must be said to have been, had they esteemed that God’s holy day, which he has neither instituted, nor owned as such.

_2d_, God has not only suffered all his churches to go on in this error, if it be an error, and not undeceived them, but he has, at the same time, granted them many signal marks of his favour; and has, to this day, in many instances, owned the strict and religious observation thereof; which we can hardly suppose he would have done, if it were not of his own institution; nor that he would have given a sanction to it, by being present with his people, when attending on him therein, in the ordinances of his own appointment. This leads us to consider,

IV. The proportion of time that is to be observed as a weekly Sabbath. Thus it is said in this answer, we are to keep holy to God, one whole day in seven. A day is either artificial or natural. The former is the space of time from the sun’s rising, to its setting; the latter contains in it the space of twenty four hours. Now the Lord’s day must be supposed to continue longer than the measure of an artificial day; otherwise it would fall short of a seventh part of time. But this has not so many difficulties attending it, as that has which relates to the time of the day when it begins. Nevertheless, we have some direction, as to this matter, from the intimation given us, that Christ rose from the dead _on the first day of the week, very early in the morning, while it was yet dark_, John xx. 1. Luke xxiv. 1. Therefore the Lord’s day begins in the morning, before sun rising; or, according to our usual way of reckoning, we may conclude, that it begins immediately after midnight, and continues till mid-night following; which is our common method of computing time, beginning the day with the morning, and ending it with the evening; and it is agreeable to the Psalmist’s observation; _Man goeth forth to his work, and to his labour_ in the morning, _until the evening_, Psal. civ. 23. Rest, in order of nature, follows after labour; therefore the night follows the day; and consequently the Lord’s day evening follows the day, on which account it must be supposed to begin in the morning.

Again, if the Sabbath begins in the evening, religious worship ought to be performed sometime, at least, in the evening; and then, soon after it is begun, it will be interrupted by the succeeding night, and then it must be revived again the following day. And, as to the end of the Sabbath, it seems not so agreeable, that, when we have been engaged in the worship of God in the day, we should spend the evening in secular employments; which cannot be judged unlawful, if the Sabbath be then at an end. Therefore, it is much more expedient, that the whole work of the day should be continued as long as our worldly employments are on other days; and our beginning and ending the performance of religious duties, should in some measure, be agreeable thereunto. Again, this may be proved from what is said in Exod. xvi. 23. _To-morrow is the rest of the holy Sabbath unto the Lord._ Whereas, if the Sabbath had begun in the evening, it would rather have been said, this evening begins the rest of the holy Sabbath.

Another scripture generally brought to prove this argument, is in John xx. 19. _The same day at evening, being the first day of the week, when the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus, and stood in the midst, and said unto them, Peace be unto you_; it is called _the evening of the same day_; so that the worship which was performed that day, was continued in the evening thereof. This is not called the evening of the next day, but of the same day in which Christ rose from the dead; which was the first Christian Sabbath.

_Object._ To this it is objected, that the ceremonial Sabbaths under the law, began at evening. Thus it is said, in Lev. xxiii. 5. _In the fourteenth day of the first month, at even, is the Lord’s passover_; and ver. 32. speaking concerning the feast of expiation, which was on the tenth day of the seventh month, it is said, _It shall be unto you a Sabbath of rest; and ye shall afflict your souls in the ninth day of the month, at even: From even unto even shall ye celebrate your Sabbath._

_Answ._ To this it may be answered; that the beginning of sacred days is to be at the same time with that of civil; and this was governed by the custom of nations. The Jews’ civil day began at evening; and therefore it was ordained that from evening to evening, should be the measure of their sacred days. Our days have another beginning and ending; which difference is only circumstantial. Whereas, the principal thing enjoined, is, that one whole day in seven, be observed as a Sabbath to the Lord.

Footnote 214:

“The devoting of a _seventh Part of Time_ in a holy manner to the Lord, belongs unchangeably to the _moral_ nature and obligation of the _fourth Commandment_, which is transferred in the New Testament, from the _seventh_ to the _first_ day of the week. (See _John_ xx. 26. and _Acts_ xx. 7.) To this it may not be amiss to add the judicious note of Mr. _Kennicott_ in his dissertation on the oblations of _Cain_ and _Abel_, p. 184, 185, where he says, ‘The sabbath, or weekly day of holiness, might well be called a _sign to the_ Jews;’ for the _Jewish_ sabbath was a _sign_, as being founded on a double reason, the second of which (the _Egyptian_ deliverance) evidently distinguished that people from all others, and was therefore as a sign constantly to remind them of the particular care of heaven, and what uncommon returns of goodness they were to make for so signal a deliverance. But there is great reason to believe, that the sabbath of the _Israelites_ was altered with their year, at their coming forth from _Egypt_; and a short attention to this point may not be here improper, the case then seems to be this. At the finishing of the creation, God sanctified the seventh day; this seventh day, being the first day of _Adam’s_ life, was consecrated by way of first-fruits to God; and therefore _Adam_ may reasonably be supposed to have _began_ his computation of the _days of the week_ with the _first whole day_ of his own existence; thus the sabbath became the first day of the week; but when mankind fell from the worship of the true God, they first substituted the worship of the sun, in his place, and preserving the same weekly day of worship, but devoting it to the sun, the sabbath was called _Sunday_; for that _Sunday_ was the first day of the week, and is so still in the east, is proved by Mr. _Selden_ (Jus. Nat. and Gent. Lib. 3. Cap. 22.) Thus the _sabbath of the Patriarchs_ continued to be the _Sunday of the idolaters_, till the coming up of the _Israelites_ out of _Egypt_; and then, as God altered the beginning of their year, so he also changed the day of their worship from _Sunday_ to _Saturday_; the first reason of which might be, that as _Sunday_ was the day of worship among the Idolaters, the _Israelites_ would be more likely to join with them, if they rested on the same day, than if they were to work on that day, and serve their God upon another. But a second reason certainly was, in order to perpetuate the memory of _their deliverance on that day from_ Egyptian _slavery_; for _Moses_, when he applies the fourth Commandment to the particular cases of his own people, _Deut._ v. 15, does not enforce it, as in _Ex._ xx. 11. by the consideration of _God’s resting on that day_ which was the sabbath of the Patriarchs; but binds it upon them by saying, _Remember that thou wast a servant in Egypt, and that the Lord thy God brought thee out thence through a mighty hand, and by a stretched-out arm; therefore the Lord thy God hath commanded_ THEE _to keep this_ SABBATH-DAY. Allowing then the preceding observations, we immediately see, how the sabbath naturally reverted to _Sunday_, after the abolition of _Judaism_ without any express command for the alteration. To which he adds a quotation from Bp. _Cumberland_, (Orig. Gent. Antiq. p. 400.) which speaks of the _Gentiles_, as called, after Christ’s time into the same universal church with the Patriarchs; and another from _Justin Martyr_, Την δε του ηλιου ημεραν κοινη παντες την συνελευσιν ποιουμεθα επειδη πρωτη εστιν ημερα, ενἡ ὁ θεος το σκοτος δε την υλην τρεψας, κοσμον εποιησε και Ιησους Χριστος ὁ ημετερος σωτηρ τη αυτη ημερα εκ νεκρων ανεστη. Apol c. s. 89. The purport of which is, that all Christians generally assembled for religious worship on the _Sunday_; because it is the first day in which God finished the creation of the world; and on the same day of the week, Jesus Christ, our Saviour, rose from the dead.”

GUYSE.

Footnote 215:

_Vid. Athanas. Hom. de Semente._

Footnote 216:

_Vid. Ignat. Epist. ad Magn._ _And much more to the same purpose may be seen in a learned book, intitled_ Dies Dominica, _in cap._ iii. _& alibi passim_.

Footnote 217:

Έν τῆ μιᾶ τᾶν σαββάτων. _On the first from the Sabbath_; so the Jews named the days of the week.

Footnote 218:

Κατὰ μίαν σαββάτων.

Footnote 219:

_Vid. Ignat. Epist. ad Magnes._

Footnote 220:

_Vid. Just. Mart. edit. a Grab. Apol. 1. § 87, & 89. It may be observed, that that Father is not alone in his calling it Sunday; for Tertullian [Adv. Gent. Cap._ xvi.] _calls it so. And Jerom says it may be so called, because the Sun of Righteousness arose with healing in his wings; but it is generally called_ the Lord’s day; _and that not only by others, but by the same Fathers; except in their apologies for the Christian religion against the Heathen, they used the word in compliance with their mode of speaking. But that which is more strange, and savours a little of affectation, is, that Justin, and some other of the Fathers, should chuse to use a circumlocution, instead of Friday, as he calls it, the day before Saturday. And Ignatius, [in Epist. ad Trall.] calls it_ parasceva, _or, the preparation for the Sabbath, as the Jews did; and Irenæus calls it the day before the Sabbath, [in Lib._ v. _adv. Her. Cap._ xxiii.] _which the learned Grabe supposes to be for this reason; that they might shew how much they detested the name of Venus, to whom Friday was dedicated by the Heathen. And they ought to have been as cautious of using the word Sunday, since that was not only dedicated to the Sun. But some took occasion from thence, to asperse the Christians, as though they had worshipped the Sun; which Tertullian, in [Apol. adv. Gen. Cap._ xvi.] _is obliged to exculpate them from._

Footnote 221:

Dominicum agere, _or_ celebrare, _was a phrase well known in that age, in which many Christians were put to death, upon their being examined, and boldly professing that they observed the Lord’s day; and the assemblies, in which all the parts of public worship were performed on that day, were generally called Synaxes_.

Quest. CXVII., CXVIII.

QUEST. CXVII. _How is the Sabbath, or Lord’s day to be sanctified?_

ANSW. The Sabbath, or Lord’s day, is to be sanctified, by an holy resting all the day, not only from such works as are, at all times, sinful, but even from such worldly employments and recreations as are on other days lawful, and making it our delight to spend the whole time (except so much of it as is to be taken up in works of necessity and mercy) in the public and private exercises of God’s worship; and to that end we are to prepare our hearts, and with such fore-sight, diligence and moderation to dispose, and seasonably to dispatch our worldly business, that we may be the more free and fit for the duties of that day.

QUEST. CXVIII. _Why is the charge of keeping the Sabbath more specially directed to governors of families, and other superiors?_

ANSW. The charge of keeping the Sabbath is more especially directed to governors of families and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone oft-times to hinder them by employments of their own.

In explaining the former of these answers, which more especially respects the manner how the Sabbath is to be sanctified, let it be considered,

I. That we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose, and seasonably to dispatch, our worldly business, that we may be more free and fit for the business of that day. We do not read, indeed, that there is any time sanctified, or set apart by God, in order to our preparing for the Sabbath; but this matter is left to our Christian prudence. Yet we read in the New Testament, of the day of preparation for the Sabbath; that is, the day before the Jewish Sabbath; which persons who had any sense of the importance of the work to be performed on the following day, thought it their duty to prepare for before-hand, at least, to give dispatch to their worldly business; that their thoughts might be fixed on the work on which they were to engage on the day ensuing. Thus we read, that _that day was the preparation, and the Sabbath drew on: And they returned and prepared spices and ointments, and rested the Sabbath day, according to the commandment_, Luke xxiii. 54, 56. The mixing of ointments and spices, which were compounded according to the custom of those times, for the embalming of the dead, was a work of labour, and not fit to be done on the Sabbath. Therefore they did this the day before, that they might not be brought under any necessity of performing that servile work therein, which might be done on another day. And this practice of dispatching worldly business, in order to their being prepared for the sacred employment of the Sabbath, seems to have been inculcated, when the observation of that day was revived by Moses in the wilderness of Sin; on which occasion he says, _To-morrow is the rest of the holy Sabbath unto the Lord. Bake that which ye will bake, and seethe that ye will seethe: and that which remaineth over, lay it up for you to be kept until the morning_, Exod. xvi. 23. The meaning of which is, they were to gather the manna, which would take up a considerable time, and grind or prepare it for baking or seething; which was a servile, or laborious work, that might as well be done the day before. Accordingly they were commanded then to dispatch or finish it, that they might rest in, and sanctity the Sabbath immediately following.