ANSW. The fourth Commandment requireth of all men, the sanctifying,
or keeping holy to God, such set time as he hath appointed in his
word; expressly, one whole day in seven, which was the seventh from
the beginning of the world to the resurrection of Christ, and the
first day of the week ever since, and so to continue to the end of
the world; which is the Christian Sabbath, and in the New Testament,
called the Lord’s day.
In this Commandment it is supposed, that God is the sovereign Lord of
our time; which is to be improved by us, to the best purposes, as he
shall direct. And, inasmuch as there are some special reasons which he
has appointed for the exercise of religious worship, these are called
_holy days_, and as we are to abstain from our secular employments
therein, while engaging in religious duties, they are called _sabbaths_;
and that more especially, because they are sanctified, by God, for his
service. These are considered more generally, as including in them all
those set times which God has appointed in his word, which is contained
in the moral reason of this Commandment; and therefore, if he was
pleased to institute, as he did under the ceremonial law, various
Sabbaths, or days appointed for rest, and the performance of religious
worship, his people are obliged to observe them. And therefore, I take
the meaning of this commandment to be, Remember a sabbath day, or every
sabbath day, or every day which God hath sanctified for that end, to
keep it holy; and then follows the particular intimation of the weekly
sabbath. This, as is observed in the answer we are explaining, was the
seventh day of the week, from the beginning of the world, to the
resurrection of Christ, and the first day of the week ever since; which
is the Christian Sabbath, and, in the New Testament, is called the
Lord’s day. In considering the subject-matter of this Commandment, we
must
I. Inquire, since it is contained in the decalogue, which is an abstract
of the moral law; whether we are obliged to observe the Sabbath by the
law of nature, or by some positive law. For the understanding of which,
let it be premised, that some laws are moral by way of eminency, or, in
the highest sense, as distinguished from all positive law; and others we
may call moral-positive, that is, the laws are positive; but yet there
is some moral reason annexed to enforce our obedience to them. And this
moral reason is either what is founded in the sovereignty of God
commanding, which takes place in all positive laws, which, in this
respect, are moral, though they could not be known without a divine
revelation; or else positive laws may have a moral circumstance annexed
to them, to engage us to obedience, taken from some glory that redounds
to God, or good to ourselves, by the observation thereof; or from some
other reason which God annexes to them. As for instance, the reason
annexed to the fourth Commandment, is taken from God’s resting from the
work of creation on the seventh day, and its being sanctified for our
performing religious duties therein. Here we shall consider,
1. In what respects the Sabbath is moral in the highest and most proper
sense of the word, as before mentioned. That this may appear, we shall
lay down the following propositions, which may be considered in their
respective connexion.
(1.) It is a branch of the moral law, that God should be worshipped.
This is founded in his divine perfections, in the relation we stand in
to him, and in the consideration of our being intelligent creatures,
capable of worship.
(2.) The moral law obliges us to perform social worship. This appears
from hence, that man, as a creature, is capable of society, and
naturally inclined and disposed to it: which we cannot but know, when we
look into ourselves, and consider the disposition of all intelligent
creatures, leading them together with ourselves, to this end; so that
without any positive law to direct us, we should be naturally inclined
to converse with one another.
(3.) As man is a creature designed to worship God, as the law of nature
suggests, so it appears, from the same law, that he is obliged to
perform social worship. For if we are obliged to converse with one
another, and thereby to be helpful to each other, in other respects;
certainly we are obliged, by the same law to converse with one another
therein, and to express our united concurrence in those things that
relate to the glory of God.
(4.) The law of nature farther suggests, that as the whole of our
business, in this world, is not included in that of society, which is
rather to be occasional than stated; and there are other secular
employments, which we are to be engaged in, in which we do not converse
with others; so we are not to spend our whole time in public or social
worship. Therefore,
(5.) It follows from hence, that some stated times are to be appointed
for this end; and it is agreeable to the law of nature, that God, who is
the sovereign Lord of our time, as well as the object of social worship,
should appoint these times; that is, that he should ordain a Sabbath, or
what proportion of time he pleases, for us to perform those religious
duties which he enjoins, therein. These considerations, relating to our
observation of the Sabbath, are purely moral, and not positive.
2. We shall shew in what respects the Sabbath is positive, and not moral
in the highest and most propense sense of the word. Here let it be
considered, that it is the result of a positive law, that one proportion
of time should be observed for a Sabbath, rather than another; namely,
that it should be a seventh, rather than a third, fourth, fifth, or
sixth part of our time; for this could not have been known by the light
of nature, any more than the other branches of instituted worship that
are to be performed therein. So that, whether it be the seventh day in
the week, or the first, which we are to observe, this being founded in
the divine will, we conclude it to be a positive law. This we are
obliged to assert, that we may fence against two extremes, namely, that
of those who, on the one hand, deny the Sabbath to have any thing of a
moral circumstance contained in it; and that of others, who suppose that
there is no idea of a positive law in it. That, in some respects, the
fourth Commandment is a branch of the moral law, may be proved from the
following arguments:
(1.) It is inserted, among other commandments that are moral, which were
proclaimed by the voice of God from mount Sinai, whereas the ceremonial
and judicial laws were not; though they were given by divine
inspiration. _These words the Lord spake unto all your assembly in the
mount, out of the midst of the fire of the cloud, and the thick
darkness, with a great voice; and he added no more_, Deut. v. 22. _viz._
at that time.
Moreover, they were written on two tables, with the finger of God, which
none of the other laws were; and were laid up in the ark before the
Lord, Exod. xxxi. 18. all which denotes the dignity and perpetuity of
these laws, above all others that were ceremonial, judicial, or merely
positive.
(2.) The Sabbath was enjoined to be observed not only by the Israelites,
who were in covenant with God, together with their servants, who were
made proselytes to their religion, and were obliged to observe the
ceremonial and other positive laws; but it was also to be observed by
the stranger within their gates, namely, the Heathen, who dwelt among
them, who were not in covenant with God, and did not observe the
ceremonial law; these were obliged to obey the Sabbath, it being, in
many respects, a branch of the moral law.
(3.) If the observation of the Sabbath had been a duty of the
ceremonial, and, in no respects, of the moral law, it would have been
wholly abolished at the death of Christ; but, though then the day was
altered, yet there was still a Sabbath observed, after his resurrection,
even when the ceremonial law was no longer in force.
(4.) The weekly Sabbath is distinguished from all the ceremonial
festivals; which are also called _sabbaths_, in that God lays a special
claim to it, as his own day; and therefore it is called, in this
Commandment, _The sabbath of the Lord thy God_; and it is styled, _his
holy day_; Isa. lviii. 13. by way of eminence, to distinguish it from
other days, which he has appointed to be, in other respects, devoted to
his service; and when changed, it is called The _Lord’s day_, Rev. i.
10. which is a peculiar honour put upon it. For these reasons we
conclude, that the Sabbath has in it something moral, and is not a part
of the ceremonial law.
_Obj._ 1. It is objected, that the Sabbath is included, by the apostle,
among the ceremonial laws, which were designed to be abrogated, under
the gospel-dispensation; and therefore he says, in Col. ii. 16, 17. _Let
no man therefore judge you in meat or in drink, or in respect of an holy
day, or of the new moon; or of the Sabbath days; which are a shadow of
things to come; but the body is of Christ._
_Answ._ To this it may be replied, that by the Sabbath days, which are
_a shadow of things to come_, we are to understand the Jewish festivals;
such as the new moons, the passover, pentecost, the feast of
tabernacles, &c. which are often called sabbaths: wherein holy
convocations were held. So that when the apostle says, _Let no man judge
you_, in respect of this matter, he means, let none have occasion to
reprove you for your observing of those days, which were merely
ceremonial, the design whereof was to typify the gospel-rest. Now, that
the apostle does not mean the weekly Sabbath, is plain; for hereby he
would contradict his own practice, and that of the churches in his day,
who observed it; whereas, the other sabbaths were abolished, together
with the ceremonial law.
Moreover, it is evident, that he intends no more than the ceremonial
sabbaths, or Jewish festivals; because he adds, _Let no man therefore
judge you in meat or in drink_, as well as _in respect of an holy day_,
&c. by which he does not mean, let no man have reason to judge or
condemn you for gluttony or drunkenness, but for your abstaining from
several sorts of meat, forbid by the ceremonial law; by which he means
that the distinction of meats is removed under the gospel-dispensation.
And consequently the ceremonial sabbaths, or holy days, are taken away;
which are intended by the _sabbath day_ in that place, and not the
weekly Sabbath; and therefore our translation rightly renders it, the
_sabbath days_, not the Sabbath day. Or if it ought to be rendered _the
sabbath day_, or the weekly Sabbath, because it is distinguished from
the holy days before mentioned; then it may be farther replied to it,
that he means the seventh-day Sabbath, which was abolished, together
with the ceremonial law, in opposition to the Lord’s day; and how far
this was a sign or shadow of good things to come, will be considered in
what will be replied to the next objection.
_Obj._ 2. It is farther objected, by those who pretend that the Sabbath
is a branch of the ceremonial law, that it is said, in Exod. xxxi. 16,
17. _The children of Israel shall keep the Sabbath throughout their
generations, for a perpetual covenant. It is a sign between me and the
children of Israel for ever, &c._
_Answ._ To this it may be replied; that whenever the weekly Sabbath has
an idea annexed to it, agreeably to that of the ceremonial law; as when
it is said to be _a sign_ between God and Israel, as in this scripture,
we are to understand nothing hereby, but that there was a ceremonial
accommodation annexed to it, as an ordinance for their faith, in
particular, signifying the gospel-rest; which signification was not
annexed to it from the beginning; but when it was given to Israel. From
the beginning, it was not a type; but when God gave the ceremonial law,
it was made a type. Even as the rainbow, which proceeds from natural
causes, and was, doubtless, set in the heavens before Noah’s time; yet
it was not ordained to be a sign of the covenant between God and him,
till God ordered it to be so, in his time. Thus God ordained the Sabbath
to be a type or sign to Israel, when he gave them the ceremonial law,
though it was not so before. And at Christ’s resurrection it ceased to
be an ordinance, for their faith in the gospel-rest, or to be observed,
when another day was substituted in the room of it, to wit, the first
day of the week.
_Obj._ 3. It is farther objected, that when the observation of the
Sabbath was enjoined, God bade the Israelites, in Deut. v. 15. to
_remember that_ they were _servants in the land of Egypt, and that the
Lord_ their _God brought_ them _out thence through a mighty hand, and by
a stretched out arm_; and _therefore commanded them to keep the
Sabbath-day_.
_Answ._ To this it may be replied,
1. That God’s bringing his people out of Egypt, is no argument that this
is a part of the ceremonial law, which was given soon after that time.
For we read in the preface to the ten Commandments, of his bringing his
people out of the land of Egypt; which is assigned as a reason why they
should observe all the Commandments. Therefore it might as well be
inferred, that they are all a part of the ceremonial law, as that the
fourth Commandment is so; because enforced by the same motive.
2. Though this particular reason is given to induce the Israelites to
observe this Commandment, and it is in a more especial manner, applied
to that dispensation of providence which they were lately under; yet
this could not be said to take place in the first institution of the
Sabbath, if we suppose that it was instituted before Moses’s time, which
we shall endeavour to prove under a following head.
3. This particular reason, taken from their having been _servants in
Egypt_, is added to enforce the obligation laid on masters, to let their
servants rest on the Sabbath-day; namely, because they themselves were
once servants in Egypt, without any regard had herein to the matter of
the Commandments, or any intimation that it is a branch of the
ceremonial law.
II. We shall now consider when this law, relating to the observation of
the Sabbath, was first given. There are various opinions about this
matter.
1. Some think the Sabbath was first instituted when God spake to Israel
from mount Sinai; inasmuch as it is one of the ten Commandments, which
God gave them from thence[214].
But to this it may be replied, that the Sabbath was observed some days
before Israel came into the wilderness of Sinai, viz. when they were in
the wilderness of Sin. Thus Moses, when speaking concerning their
gathering twice as much _manna_ as was usual, the day before the
Sabbath, assigns this is as a reason for it, _To morrow is the rest of
the holy Sabbath unto the Lord_, Exod. xvi. 13. And that this was before
they encamped at mount Sinai, appears from hence, namely, that it is
said, that _they came into the wilderness of Sin on the fifteenth day of
the second month_, ver. 2. Whereas they did not come into the wilderness
of Sinai, till the _third month_, chap. xix. 1. Therefore,
2. Others fix the Epocha of the giving this law, from their coming into
the wilderness of Sin; this being the first time, in which the Sabbath
is expressly said to be observed, in scripture.
But to this it may be replied; that nothing can be justly inferred from
the mode of expression, used by Moses in this scripture, as though it
argued the giving a new law, that had not been before observed; but only
the putting them in mind of the observation of that day, which had, for
some time been disregarded; and accordingly it is assigned as a reason
of their gathering twice the quantity of manna on the sixth day, which
supposes that they knew before hand, that they were to rest on the
seventh; though it is highly probable, that the observation of this
Commandment had been neglected, for some years past while they were in
Egypt; and it may be, that they were not suffered, by those who held
them there in bondage, to observe this, and many other of the divine
laws. Nevertheless, the memory of the Sabbath was not wholly lost among
them, which Moses puts them now in mind of.
The most probable opinion therefore relating to the institution of the
Sabbath, is, that it was given to man from the beginning; which may be
argued,
(1.) From the reason annexed to the Commandment, to wit, God’s resting
from his work of creation; and it immediately follows, that when he
rested from his work, he blessed and sanctified the seventh day; that so
man might celebrate and commemorate his power and glory displayed
therein, Gen. ii. 1, 2, 3.
_Obj._ To this it is objected; that God’s blessing and sanctifying the
seventh day, may be understood _proleptically_, as denoting, that at
first he sanctified, or ordained that it should be a Sabbath, to his
people in the following ages; and that this did not take place till
Moses’s time; and accordingly they suppose, that he having been speaking
of the creation of the world, and God’s resting from his work, gives
them to understand, that this was the reason of the law, which was now
given them, concerning the observation of the Sabbath, which they never
heard of before.
_Answ._ But to this it may be replied, That this sense of the text will
appear very absurd to any unprejudiced person; since if God’s resting
from his work, which is mentioned immediately before, as the reason of
his sanctifying the seventh day, is to be taken literally, why must his
sanctifying the Sabbath be taken figuratively? if the one be an account
of what was just done, why should the other be an account of what was
not to take place till two thousand and five hundred years after?
(2.) If God had a church in the world, and public worship was performed
by them from Adam to Moses’s time, then, there were set times, in which
they were to meet together for that end, and consequently a Sabbath,
which was equally necessary for the good of the church, in foregoing as
well as following ages; and therefore we cannot suppose that it should
be denied that privilege then, which had been granted it ever since; or,
that from Moses’s time they should be obliged to celebrate the glory of
God, as their Creator, sovereign Ruler, and bountiful Benefactor; and
that a seventh part of time should be allotted them for this service, by
his express command, and yet he should lose the glory, and his people
the advantage arising from it, before that time.
_Obj._ It is objected to this, that the scripture is wholly silent as to
this matter, and therefore nothing can be concluded in favour of the
argument we are maintaining.
_Answ._ Some think that the scripture is not wholly silent as to this
matter; but that it may be inferred from what we read in Gen. iv. 3, 4.
in which it is said, that _in process of time it came to pass, that Cain
brought an offering unto the Lord_; which was, doubtless, an instance of
public worship. We render the words _in process of time_; but they may,
with equal justice, be rendered, as it is observed in the margin, _at
the end of days_; that is, at the end of that cycle of days which we
generally call _a week_, or on the seventh day; then the offering was
brought, and the solemn worship performed, and hereby the Sabbath
sanctified according to God’s institution. But if this argument be not
allowed of, it does not follow that the scripture’s not mentioning their
observing a Sabbath, gives us just ground to suppose that they did not
observe any. It might as well be argued, that because the scripture
speaks very little of any public worship performed before the flood,
that therefore there was none in the world; or, that because we do not
read of the church’s observing a Sabbath, and many other parts of
instituted worship all the time of the judges, which is said to be
_about the space of four hundred and fifty years_, Acts xiii. 20.
therefore it follows that a Sabbath, was not observed by them, during
the whole of that interval, and all instituted worship was wholly
neglected.
The next thing to be inquired into is, whether the Sabbath was
instituted before or after the fall of our first parents? And it may be
observed; that it appears to have been instituted before their fall;
because the reason of its institution was God’s resting from his work of
creation, of which we read before the account of their fall, as appears
from the scripture before mentioned.
_Obj._ It is objected that Adam in innocency had no manservant nor
maid-servants, nor stranger within his gate; and therefore was not in a
capacity of observing this Commandment.
_Answ._ To this it may be replied, That before the world was increased,
our first parents might observe the principal thing contained in this
Commandment, by setting apart a day for religious worship: and when the
world increased, the other part of the Commandment, which was only
circumstantial, might take place. And, indeed, this objection might be
as much alleged against Adam’s being obliged to yield obedience to the
fifth, seventh, and eighth Commandments, as against his obeying the
fourth.
III. It is farther observed, in this answer, that the day which we call
a seventh part of time, was the seventh day of the week, from the
beginning of the world, till the resurrection of Christ; and the first
day of the week, ever since, to continue to the end of the world; which
is the Christian Sabbath, or the Lord’s day. That the seventh day of the
week was observed as a Sabbath, at first, is taken for granted; and we
do not find that it was abolished by a positive law, so that there
should be no Sabbath; but the day was changed, by substituting another
in the room of it. If, according to the fourth Commandment, there is to
be but one Sabbath in the week, and the other six days thereof are
allowed for our own lawful employments; and if the first day of the week
can be proved, as we shall attempt to do, to be the Christian Sabbath,
then it follows, that the seventh day ceases to be a Sabbath.
It may be, indeed, observed, from several ecclesiastical writers, that
some in the three first centuries, observed, both the seventh and the
first day of the week. As for the apostles, they often assembled with
the Jews, in their synagogues, on the seventh day, Acts xiii. 14. and
xvii. 2. but this was done with a design to propagate the Christian
religion among them, which could not, with equal conveniency, be done on
other days. And the church afterwards met together on that day, as well
as the Lord’s day, apprehending that though it was not now to be
reckoned God’s holy day, or the Christian Sabbath; yet it was expedient,
that hereby they should keep up the memory of his having, on that day,
finished the work of creation; and others kept it as a day of fasting,
accompanied with other religious exercises, in memory of Christ’s lying
that day in the grave. But this can hardly be justified in them.
However, it is evident that they did not pay the same regard to it as
the Lord’s day, nor style it God’s holy day, nor the Christian Sabbath,
by way of eminency. And some have expressly intimated, that whatever
regard they paid to the seventh day, or what assemblies soever they held
for worship therein, they did not observe it in the same way as the Jews
did[215]; neither were they obliged to hold meetings on that day, as
they were on the Lord’s day, it being, in part, left to their
discretion; and it was supposed, that they had sufficient leisure from
their secular callings; and therefore might attend to the worship of God
on that day, as an opportunity offered itself; though they did not count
it equally holy with the Lord’s day; nor were they obliged, when the
worship was over, to abstain from their secular employment[216]. But
this I only mention occasionally, to obviate an objection taken from the
practice of some of the ancient church, in observing the seventh day of
the week, which does not much affect the cause we are maintaining, our
design being to prove that the first day of the week is ordained to be
the Christian Sabbath.
But before we enter on that subject, it may be necessary, to prepare our
way for it, to premise,
1. That it does not, in the least, derogate from the honour and glory of
God, to change the Sabbath from the seventh to the first day of the
week. It would, indeed, derogate from the glory of God, if he should
take away one Sabbath, and not institute another in the room of it; for
then he would lose the honour of that public worship, which he has
appointed to be performed on that day.
Moreover, if there be a greater work than that of creation, to be
remembered and celebrated, it tends much more to the advancing the glory
of God, to appoint a day for the solemn remembrance thereof, than if it
should be wholly neglected. And to this we may add, that if all men must
honour the Son, even as they honour the Father, then it is expedient,
that a day should be set apart for his honour, namely, the day on which
he rested from the work of redemption, or, as the apostle says, _ceased
from it, as God did from his_, Heb. iv. 10.
2. It was expedient, that God should alter the Sabbath, from the seventh
to the first day of the week; for,
(1.) Hereby Christ took occasion to give a display of his glory, and in
particular of his sovereign authority, to enjoin what time he would have
us set apart for his worship under the gospel-dispensation, as well as
what worship he will have performed therein; and to discover himself to
be, as he styles himself; _The Lord of the Sabbath day_, Matt. xii. 8.
(2.) We, in the observation thereof, signify our faith, in a public
manner, that Christ is come in the flesh, and that the work of our
redemption is brought to perfection; and consequently, that there is a
way prepared for our justification and access to God, as our God, in
hope of finding acceptance in his sight.
3. All the ordinances of gospel-worship have a peculiar relation to
Christ; therefore it is expedient that the time in which they are to be
performed, under this present gospel-dispensation, should likewise have
relation to him; therefore that day must be set apart in commemoration
of his work of redemption, in which he finished it, and that was the
first day of the week.
This leads us to consider, what ground we have to conclude that the
Sabbath was changed, from the seventh to the first day of the week after
the resurrection of Christ. And this will appear,
(1.) From the example of Christ and his apostles, who celebrated the
first day of the week as a Sabbath, after his resurrection. Thus we read
in John xx. 19. that _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 of them, and
said, Peace be unto you_. And ver. 26. _After eight days_, or the eighth
day after, inclusive, _again his disciples were within; then came Jesus,
the doors being shut, and stood in the midst and said, Peace be unto
you_. Where we may observe,
[1.] That it was not merely an occasional meeting, but a fixed one,
which returned weekly. Therefore they met eight days after, or the
following first day of the week; which was the second Christian Sabbath.
[2.] On both these days of their meeting together for public worship,
Christ appeared in the midst of them, and spake peace unto them; which
includes his owning the day, and confirming their faith in the
observation of it as a Sabbath, for the future.
_Obj._ It is objected, that the reasons of the apostles’ meeting
together on the first day of the week, was for fear of the Jews; and not
because it was substituted in the room of the seventh day, as a Sabbath
perpetually to be observed.
_Answ._ To this it may be replied, that they did not meet together for
fear of the Jews; but when they were assembled, the doors were shut for
fear of them. Besides, it may be farther replied, that the fear of
persecution would have been no warrant for them, not to keep the
seventh-day-Sabbath, or to substitute another day in the room of it. To
all which we might add, that they might more securely meet together on
the seventh day of the week, than on any other day, if they were afraid
of disturbance from the Jews; for then they were engaged in worship
themselves; and, it is probable, would be rather inclined to let them
alone, for want of leisure, to give them disturbance in their worship.
(2.) It farther appears, that the Sabbath was changed from the seventh
to the first day of the week, in that this was a day, in which the
church met, together with the apostles, for solemn public worship. Thus
we read in Acts xx. 7. that _upon the first day of the week, when the
disciples came together to break bread, Paul preached unto them_. Where
we may observe,
[1.] That it was not a private, but a public meeting of the church; for
it is said, that the disciples, that is, the church, met together.
[2.] It was not a day occasionally appointed by the apostle, but the
stated usual time of their meeting; for it is not said Paul designed to
preach to them on that day, and therefore they met together; but when
they came together, _on the first day of the week_, that is, on the day
of their usual meeting, _Paul preached unto them_.
[3.] The apostle had been with them some days before; for it is said in
the foregoing verse, that _he abode there seven days_. Why did they not
meet together, and he preach to them the day before, to wit, the seventh
day of the week, on which day he was with them; but because that was no
longer a Sabbath, but changed to the first day?
[4.] The end of their meeting was to break bread. Now, though the word
is to be preached in season and out of season; yet no day is so proper
to break bread on, or celebrate the Lord’s supper, as that on which he
rose from the dead. Besides, when a day is particularly described as
that which is set apart for solemn worship, such as preaching and
breaking of bread is supposed to be, that must be understood to be the
Sabbath.
[5.] They could not be said now to meet together for fear of the Jews,
as was before objected to their observing the first Sabbath; for it was
at Troas, where the Jews had nothing to do, nor could they persecute
them; for it was a church of converted Gentiles.
_Obj. 1._ It is objected, that the word which we render the _first day
of the week_[217], might be rendered _one day_ of the week, or on a
certain day.
_Answ._ Our translation of the Greek word, is by far the most proper, as
all know, who understand that language. Besides, the same words are used
in John xx. 1. and Luke xxiv. 1. in both which scriptures Christ’s
resurrection is said to be _on the first day of the week_; how
preposterous would it be, to render them, on a certain day of the week?
and if they are, in those scriptures, and others that might be referred
to, to be rendered, the first day of the week, as all allow they must,
why should they be rendered otherwise in the text under our present
consideration?
_Obj. 2._ It is farther objected, that their meeting together, on the
first day of the week, to break bread, does not argue it to be a
Sabbath; because formerly the Lord’s supper used to be administered
whenever the word was preached, and that was on other days, besides the
first day of the week; yea, we read, that in some ages of the church,
the word was preached, and the Lord’s supper administered, every day.
_Answ._ To this it may be replied, That though the Lord’s supper may be
administered on another day, yet this is said to be the day more
especially appointed for this solemn ordinance, or for public worship,
as has been already observed. Besides, though the Lord’s supper was
administered on other days after this: yet it will be hard to prove that
it was administered on any other day but the Lord’s day, in the apostles
time.
(3.) The change of the Sabbath, from the seventh to the first day of the
week, may be farther argued from 1 Cor. xvi. 1, 2. in which the apostle
says, As I have given order to the churches of Galatia, even so do ye.
_Upon the first day of the week, let every one of you lay by him in
store, as God hath prospered him; that there be no gatherings when I
come._ In which words we may observe,
[1.] That there is a work of charity recommended; a duty most proper for
the Sabbath, as a testimony of our thankfulness to God for spiritual
blessings, held forth to, or received by us, on that day; and it is a
day in which our hearts are most like to be enlarged to others, when
most affected with the love of God to us. Those duties which the prophet
recommends as suitable to a fast, which God had chosen, are very
suitable to all public ordinances, and in particular to Sabbaths,
namely, to _loose the bands of wickedness_, and to _undo the heavy
burdens, and to deal forth bread to the hungry_, Isa. lviii. 6, 7. If
the poor of the church were to be provided for, this was to be done, not
by a private, but a public collection, whereby more might be raised, and
no burden laid on particular persons. It is moreover said, that they
were to _lay by as God had prospered them_; that is, not only in
proportion to the increase of their worldly substance, or the success
that attended their secular employments on other days; but their
compassion to the poor ought to be enlarged, in proportion to the
spiritual advantage they received from Christ, under his ordinances.
[2.] This was not to be done on one single first day of the week, but on
the return of every first day; as all who read this scripture
impartially must understand it[218]. Therefore it follows, that the
first day of the week was a day in which the church met together for
solemn, public, and stated worship.
[3.] It was not commanded only to this church at Corinth, but is
agreeable to what had been commanded to _all the churches of Galatia_;
therefore it follows, that the churches of Galatia were obliged to
observe the first day of the week, as well as that at Corinth. And
inasmuch as this epistle is directed to _all that in every place call
upon the name of Jesus Christ_, 1 Cor. i. 2. it may by a parity of
reason, be applied to them; and accordingly it may be argued, that it
was a universal practice of the church, at that time, to meet together
for religious worship, on the first day of the week, which argument
cannot but have some weight in it, to prove the doctrine that we are
maintaining, relating to the change of the Sabbath, from the seventh to
the first day of the week.
(4.) The change of the Sabbath, from the seventh to the first day of the
week, farther appears, in that there is a day, mentioned in the New
Testament, which is styled _the Lord’s day_. Thus it is said, _I was in
the Spirit on the Lord’s day_, Rev. i. 10. Where it may be observed,
[1.] That there is a peculiar claim that Christ lays to this day as his
own, distinct from all other days. As the seventh day of the week was,
before this, called, as it is in this Commandment, _The Sabbath of the
Lord thy God_, and elsewhere, his _holy day_, Isa. lviii. 13. so there
is a peculiar day which our Saviour, who is the Lord here spoken of,
claims as his holy day. And what can this be, but that day which he has
instituted in commemoration of his having finished the work of our
redemption?
[2.] It may be farther observed, that when God is said to lay claim to
things in scripture, it denotes, that they are of his appointment, and
for his glory. Thus the bread and the wine in that ordinance, which
Christ has appointed in remembrance of his death, is called _the Lord’s
supper_, or _the Lord’s table_, denoting that it is an ordinance of his
own appointment; in like manner _the Lord’s day_ may be fitly so called
for this reason, as instituted by him.
The arguments that have hitherto been brought to prove that the Sabbath
was changed from the seventh to the first day of the week, are
principally such as are founded on a scripture-consequence. We shall now
proceed to prove that this consequence is just, _viz._ that because the
first day of the week was observed by our Saviour, his apostles, and the
church in general, as the Lord’s day, that is, a day instituted by him,
in commemoration of his having finished the work of our redemption;
therefore we ought to observe it for that end. Here it may be
considered,
_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.”