A Threefold Treatise of the Sabbath, Chapter 10
CHAP. X. It is of divine authority from Chriſt himſelfe.
THis ſacred day is of ſo divine authority, as that by many reaſons it may be proved to be appointed by Chriſt himſelfe: To hold this is neither a Novelty, nor a tenent of ſingularity.Apol. 2. foreign. In fronteſ. Hom. de Semente. Wallaeus citeth other Teſt. in his diſ. de. Sab. See Wil…et his Synop. Pap. fol. 500.
1. It is no novelty, for Justine Martyr ſaith, that the Apoſtles received it from Chriſt: Athanaſius telleth us, that the ſolemnity of the Sabbath was tranſlated unto the Lords day, by the Lord himſelfe, who ſheweth at large, that it is of Chriſts inſtitution, from the words of Matth. 28. 18. All power is given unto me in heaven and in earth: It is ſaid in the conſtitution of the Emperour Leo, that the Lord himſelfe did chuſe it for his honour.
2. It is no ſingular opinion, for it hath the aſſent of many learned men; Junius on Gen. 2. ſaith, it is not by humane tradition, ſed ipſius Chriſti obſervatione & inſtituto: Tilenus in Synt. Loc. 44. pag. 276. holds it to bee ab ipſo Chriſto inſtitutus. Biſhop Andrews, in his Sermon on the reſurrection, pag. 529. ſaith, how can it be the Lords day, but that the Lord made it? Biſhop Lakes in his Sermon on the Eucha. ſaith, that Chriſt did ſubſtitute the Lords day in the place of the Jewiſh Sabbath: Doctor Fulk. on Rev. 1. 10. affirmeth, that it is a neceſſary preſcription of Chriſt himſelfe: Of this judgement is Doctor Lindſey Biſhop of Brechen, in his preface to the aſſembly at Perth in Scotland, and many other Divines: And the Arguments to prove it are theſe following.
Argument 1.
THe day which the Lord made, he is the Authour and foreign ſignifieth to advance, 1 Sam. 12. 6. ſo to obſerve and celebrate, Schindelerus in his Dict. De Sa…. & circumciſ. ſo doth the B. of Ely. D. Andr. ſo Procopius on Gen. 1. Epi. 119. ca 13. ad Ian.Inſtitutor of: But this day which is the day of his reſurrection Pſal. 118. 24. is the day which the Lord hath made, it is honoured and preferred before other dayes to be obſerved and celebrated, therefore he is the Inſtitutor of it. This day Athanaſius underſtandeth of the Lords day, the day of his reſurrection, as doth S. Peter, who alleadgeth this Pſalme for Chriſt after his reſurrection, Act. 4. 10, 11. and indeed, as the Pſalmiſt ſaith, it is the day in which wee ſhould rejoyce and bee glad above all other dayes, becauſe of his reſurrection, by which ſaith S. Auguſtine, Dies Dominicus Christianis declaratus eſt, & ex illo habere caepit festivitatem ſuam.
Argument 2.
WHatſoever in holy writ is ſaid to be the Lords denominatively, The altering of the name of the day, argueth the Sabbath was altered, D. Prideaux pag. 29.that is he the Author and Inſtitutor of: As for inſtance, the Lords Supper, and the Lords Table, becauſe he ordeined it, 1 Cor. 11. 20. & 10. 21. The Sabbath of the Lord, becauſe he commanded it: the Tem…le of the Lord, becauſe he appointed it: the people of the Lord, becauſe he choſe them: the Lords meſſengers, becauſe he ſends them: Apostles of Chriſt, becauſe he put them into that office. No inſtance can bee given to ſhew the contrary: But this day is denominatively called the Lords, Rev. 1. 10. and ſo duplicate page duplicate page in the firſt of Cor. 16. 2. as Beza noteth on the ſame place, affirming as I have before delivered it, that to explaine the firſt day he had read in uno vetuſto codice foreign, which title is very frequent in the Fathers, calling it uſually Diem Dominicum, the Lords day; not by Creation, for ſo every day is his from the beginning, nor is it ſo called by Deſtination, as is the laſt day, 1 Theſ. 5. 2. as then and yet now a day to come hereafter; when our Lords day was then ſo called by an excellency, as alſo famouſly at that time knowne in the Church for the Lords day, as the day of their ſolemne aſſemblies.
Therefore it is ſo called by divine inſtitution, for divine worſhip, and as it hath Jeſus Chriſt for the Authour and Inſtitutor of it.
Argument 3.
IF God, by reſting from his work of Creation, and his bleſſing of that ſeventh day, made it an holy day for his ſolemne ſet worſhip and ſervice: Then Jeſus Chriſt his reſting from the work of redemption, and his bleſſing of this day, made it an holy day for his ſolemne ſet worſhip and ſervice: For there is the like excellency in the reſting of God the Son, and the bleſſing of his day, as there was in the reſting of God the Father, and his bleſſing of that ſeventh day: Chriſt his work of the worlds redemption and the renovation thereof, the making of all things new, a new heaven, and a new 2 Cor. 5. 13.earth, as was foretold, Eſa. 65. 17. is equall with the Fathers work of Creation: and in the reſt of the one, and of the other, can there be no inequallity nor diſproportion. The Sonnes bleſſing likewiſe of this day is of no leſſe excellency, than the Fathers bleſſing of that day, which bleſſing of his is not in the particulars expreſſed, but the Sonnes bleſſing of this day is, and that at large in many particulars.
Firſt, by his glorious reſurrection, by which the Lords day So S. Aug. de Civit. Dei, lib. 22. cap. 30. Lt Scr. 15. de verb. Apoſt.became ſacred and conſecrated to us.
Secondly, by his ſeverall apparitions for confirmation thereof.
Thirdly, by his heavenly inſtructions, Luk. 24. 25.
Fourthly, by the illumination of their mindes, opening their underſtandings, Luk. 24. 45.
Fifthly, by the inſpiration of the holy Ghoſt, Iohn 20. 22.
Sixthly, by the inſtallation of the Apoſtles, giving them power to binde and looſe in heaven and in earth: Iohn 20. 28.
Seventhly, by his miſſion in great dignity, ſending them, even as his Father had ſent him, Iohn 20. 21.
All which bleſſings Chriſt beſtowed on them this day before his aſcenſion; and afterwards on this day he ſent down Act. 2.his holy ſpirit extraordinarily after a viſible manner upon his Apoſtles, made them ſpeak miraculouſly with new tongues, to the amazement of the hearers: and on this ſelfe ſame day he bleſſedly converted 3000 ſoules, Act. 2. 41. and ſo began on this day his Church to be a ſeparated viſible Congregation from among both lews and Gentiles: Laſtly, on this day he gave his heavenly Revelation to his beloved Apoſtle, who was in the ſpirit upon this day to receive the viſion, Reve. 1. 10. Thus we ſee how Chriſt did bleſſe this day.
But God the Father by his reſting from the work of creation, and his bleſſing of that ſeventh day, made it an holy day for his ſolemn ſet worſhip and ſervice, as the Scripture teacheth, Gen. 2. 2. and very learned Divines do maintaine for truth: Doctor Rivet cyteth 36 by name, and their own words In diſſer. de orig. Sab.for it, to this purpoſe.
Therefore Ieſus Chriſt his reſting from the work of redemption, and his ſo bleſſing of this our day, hath made it an holy day for his ſolemn ſet time of worſhip and ſervice.
Argument. 4.
THat which Chriſt, through the holy Ghoſt, ſpake by way of Command to be obſerved, that he is the Inſtitutor of: this I hope will not be denyed: But Ieſus Chriſt by the holy Ghoſt ſpake by way of Command, that this day ſhould be obſerved: For the things appertayning to the kingdome of God, he gave Commandments to his Apoſtles to be taught and obſerved, Act. 1. 2, 3. But the day of Chriſts reſurrection, and the worſhip therein performed, as it was in the Apoſtles dayes, and after (as may be collected out of the Scripture, and out of the writings of Juſtine Martyr, and Tertullian) is of thoſe things which do appertaine to the kingdome of God. Therefore he commanded it to be obſerved, and ſo was the Inſtitutor of it.
Obj. If any object and ſay, that this day was not expreſſed by Commandment,
Anſ. I anſwer, no more are any other of thoſe Commandments which in Act. 1. 2. he is ſaid to give, nor any particulars of the things he ſpake, which appertained to the kingdome of God. And therefore we cannot ſeclude this day out of the Commandements given by Chriſt, becauſe not expreſſed, no more than we can deny other things appertaining to the kingdome of God to be commanded, becauſe they are not expreſſely mentioned, till it can be proved, that the keeping of this day to the honour of Chriſt in his publicke worſhip, is none of the things which pertaine to the kingdome of God.
I anſwer againe, that albeit it is not expreſſed, yet muſt it be comprehended within theſe Commandements: For theſe Commandements here given, Act. 1. 2. are of thoſe which Chriſt would have his Diſciples to teach his people, that enter into the Church by Baptiſme, to obſerve, Matt. 28. 18. 20. Now we finde the Church to obſerve this day Act. 20. 7. 1. Cor. 16. 2. The Apoſtle alſo to be an obſerver of it with them, Act. 20. 7. preſcribing duties to them on this day, 1. Cor. 16. 1. 2. when they did meet together, 1. Cor. 5. 4. and 11. 20. which was on the Lords day, as the Syriack hath it, as is before noted. And the Apoſtle telleth the Corinthians, that the things he wrote unto them were the Commandements of God, 1. Cor. 14. 37. And it is acknowledged of all, that the whole Catholick Church from that time, till this day hath duly obſerved the ſame. Therefore is it one of thoſe things commanded by Chriſt to be obſerved and taught by his Apoſtles, which the whole world hath ſo religiouſly kept hitherto: And it will not bee denied, that ſuch an univerſall religious obſervation can have any leſſe ground for it, than the authority of God himſelfe, being ſo unanimouſly kept in all ages for theſe 1600 yeeres without gaine-ſaying, as our Homily avoucheth very plainely.
Argument 5.
EIther himſelfe inſtituted this day for his publick worſhip, or left it to others to appoint it, for that end: But he left it not to others: Therefore he inſtituted it himſelfe for his publick worſhip.
That he left it not to others to inſtitute, wee may thus reaſon.
1 God his Father, when he had ordained his worſhip, did not leave to Moſes, nor to Iſrael his Church, to appoint a ſolemn day for it, but he himſelfe inſtituted it, Exod. 20. 8.
When the Idolaters in Iſrael, Exod. 32. did invent a worſhip, they that invented it, inſtituted a day for it, verſe 5.
Jeroboam deviſed a worſhip, which when he had done, he ordained a day for it, 1 King. 12. 32. 33. So did Nebuchadnezzar deviſe an Idoll, and a worſhip for it, and appointed the dedication, and day of the ſolemne worſhip, Dan. 3. 2.
The miſcreant Prophet Mahomet, as hee gave a Law, and preſcribed a worſhip, ſo hee himſelfe inſtituted his day for the ſame, and did not leave it to the arbitrary will and pleaſure of his Worſhippers to ordaine and appoint.
Therefore from all this I conclude, unleſſe Chriſt ſhould doe as his Father did, and be leſſe carefull of a day for the ſolemnitie of his ſet worſhip, than the very Idolaters, hee muſt bee the Inſtitutor of this day, which we obſerve to him: For it cannot be proved that at any time, in any age of the world, that any publick worſhip was ever invented to be obſerved, but the very Authour and Inventor thereof was alſo himſelfe the Inſtitutor of the day for that worſhip, not leaving it to any others will to appoint the ſame for him.
2 If Chriſt left it to others, as to his Apoſtles, then either before his aſcenſion during his abode with them, which is abſurd to conceit, or after his aſcenſion; if any doe think ſo, then it will follow, that from his reſurrection to his aſcenſion, the ſpace of ſix weeks, the Church had no ſet day under Chriſt publickly to doe him ſolemne ſervice. For the other ſeventh day hee took away by his lying that whole day in the grave: ſo that, if he appointed no other day for it himſelfe, the Church had then for that ſpace no ſuch day: But as I have proved, Chriſt bleſſed the day of his reſurrection, and in this ſpace from his reſurrection to his aſcenſion, the Apoſtles and Church obſerved it. And therefore he ordeined it, and left it not to them.
3 Wee are to underſtand, that there are ſome circumſtances about Gods worſhip, which he hath ever reſerved to his own authoritie, and never left them determinable to any, but to himſelfe: ſuch bee theſe which doe concurre about the obſervation of the Lords day.
The firſt circumſtance of this kinde is, that which concerneth the very ſubſtance, for time of performing of publick worſhip, whether one day in a yeere, in a monethmonth, in a week, or whether a part, or ſome few houres of the day, be to be ſet apart for his ſervice, or the whole day bee his. The determination of this time, is ſubſtantiall, and God alwayes appointed the ſame: as the ordaining of the Sabbath day, and other holy dayes ſet apart by God, doe manifeſt.
The ſecond circumſtance, is that whereof there is no reaſon to ſway or guide the judgement this way, or that way, but the will of God muſt bee needfull to the determining of it. Such a circumſtance is the proportioning of time, and reſt on the Lords day for Gods ſervice: For if reaſon could regulate it, then ſhould it bee the Law of nature, but by his written Law, and revealed will, hath God ordered it.
The third circumſtance, is that which is of univerſall obſervation by all, which none but God can impoſe by his ſupreme authoritie, to which all are alike equally ſubject. And ſuch an univerſall circumſtance is this for obſervation of this day, by all Chriſtian people, and by the generall conſent of the whole Church of Chriſt, in all ages. Therefore this day was not left to the Apoſtles to be determined, but appointed by Chriſt himſelfe.
Undoubtedly Chriſt would imitate his Father, and ſet a day for his publick worſhip, as he did: And can we ſuppoſe our Lord Jeſus Chriſt, to bee leſſe carefull than the Turkiſh Mahomet, or other Idoll Worſhippers, in ordaining a ſolemn day for his publick ſervice?
But if this day which we obſerve be not of his appointment, then have wee none; for all other dayes are the ordinances of the Church, and obſerved only by humane authoritie.
4 That which the Apoſtles did obſerve, not only by inſpiration, but by way of injunction and command from Chriſt here on earth, through the Holy Ghoſt, that hee ordained, and left it not to them to ordaine: But the Apoſtles did obſerve the Lords day not only by inſpiration, but by way of injunction and commandement from Chriſt here on earth, through the Holy Ghoſt: And therefore he left it not to his Apoſtles.
The Minor is thus proved from Act. 1. 2. where it is ſaid, that Chriſt Jeſus, through the Holy Ghoſt, gave Commandements to his Apoſtles, in which Commandements is included the Lords day, as before is proved: which Commandement with the reſt, he gave them through the Holy Ghoſt (that is) he in giving them, did convey his holy Spirit into them, to make them to underſtand them, to retaine them in memory, to make conſcience to obſerve them, and to teach others to obſerve them as commanded from him: for ſo much theſe words, through the Holy Ghoſt, import, when hee gave them Commandements, and ſpake of the things pertaining to the Kingdome of God: So that through the Holy Ghoſt here is not meant, as afterwards the divine inſpiration of the Spirit directing them, as occaſion ſerved, to ordaine things expedient and profitable for the Churches of Chriſt, which he himſelfe immediately commanded not; but left them to them, as by the wiſdome of his ſpirit, they ſhould be informed.
But here is to be underſtood, the then operation of his Spirit upon them to receive the Commandemets, which at that preſent in his own perſon he gave them, which they ſhould obſerve, and teach others to obſerve, as his own Commandements, and as he himſelfe had charged them to doe in Matt. 28. 20. when (as here in Acts 1.) he was to depart from them, and to aſcend up to his Father. Of other things after Chriſts aſcenſion, the Apoſtles ſpake from the Holy Ghoſt by way of inſpiration, but of all theſe things before his aſcenſion, from the Holy Ghoſt by way of injunction, and Commandement of Chriſt. Note this well.
Argument 6.
IF Chriſt himſelfe did inſtitute a day for his ſolemn worſhip under the Law, then he did inſtitute ſuch a day under the Goſpel: But he did ſo under the Law: Ergo, now under the Goſpel. The ſequel is apparant, becauſe he is as faithfull, and as carefull for his people now, as then; Now that under the Law hee inſtituted a day for his publick worſhip, we muſt know that he was among the Iſraelites in the wilderneſſe, 1 Cor. 10. 9. for hee was the Angel on Mount-Sinai, who ſpake with Moſes, Acts 7. 38. even the Lord Jehovah, Exod. 19. 3. 21. for the whole Trinitie gave the Law then. The Father by voyce uttered it, the Holy Ghoſt wrore it, Exod. 31. 18. for he is the finger of God, Luk. 11. 20. compared with, Matth. 12. 28. and Jeſus Chriſt the Mediator gave by Angels to Moſes, the two Tables to Gal. 3.bee delivered to Iſrael; in which a Commandement was written for a ſolemne ſet day for divine worſhip: Thus did Chriſt then, and ſo may wee beleeve his care had for his Church now, till the eternall Sabbath doth come in the higheſt heavens.
Argument 7.
WHatſoever was prefigured in the old Teſtament to be of uſe in the new, that was inſtituted by Chriſt when hee came: for the Text, Col. 2. 17. telleth us plainly that the body of thoſe ſhaddowes is of Chriſt, (that is) he finiſhed them, he fulfilled them, he did ordaine other things for them. The truth of this might be ſhewed in particular inſtances of thoſe ſhaddowes, but that it is fully laid open by others. But this day the firſt day of the week called the Lords day was prefigured.
Firſt, by the eighth day of circumciſion, S. Auguſtine Epi. ad Ian. 119. cap. 13. Ad …idum. lib. 3. Epiſt. 10. & 59 Edit. ſec.proveth that by it out Lords day was ſhaddowed; S. Cyprian ſaith that circumciſion was commanded on the eighth day, as a Sacrament of the eighth day, that Chriſt ſhould riſe from the dead.
Secondly, Ignatius ſaith, it was foreſeene in certaine Ignat. ad. Magneſ.titles of the Pſalmes ſuperſcribed pro octava the eighth: So hereto agreeth Saint Auguſtine in his fifteenth Sermon de verbis Apoſt.
Thirdly, by memorable things done on the firſt day of Welph. Cron. de tempore li. 2, c. 2.the week, as Wolphius noteth out of an Hebrew Writer of a book called Sedar olam Rabba, chap. 7. as that the cloud of Gods Majeſty on this day firſt ſate on Gods people: Aaron and his children firſt executed their Prieſthood; God firſt ſolemnly bleſſed his people: The Princes of his people firſt offered publickly to God. The firſt day wherein fire deſcended from heaven: The firſt day of the world, of the yeere, of the week, &c. All ſhaddowing that it ſhould bee the firſt and chiefe day of the New Teſtament.
Therefore this day, thus prefigured, to bee of uſe in the New Teſtament, was inſtituted by Chriſt, when hee came in the fleſh: which firſt day of the week, as it was the firſt day of time, mentioned in the beginning of the firſt book of the Bible, ſo is it mentioned with a glorious Gen. 1 5.Title of the Lords day, in the beginning of the laſt book of the Bible, to the prayſe of our Alpha and Omega Jeſus Chriſt.
Argument 8.
IF the ſeventh day was by Gods immediate inſtitution, then was the change of it into our Sunday by Jeſus Chriſt his immediate inſtitution: But the antecedent is true, Gen. 2. 2. Exod. 20. Ergo the conſequent. For no religious change hath ever beene made of any ordinance of God immediately preſcribed by him, but by God himſelfe, and by his own immediate authority: for if the inſtitution be immediate by him, the change into another muſt be by the like immediate authority alſo: for he that ordaineth, hath onelyonly power to alter.
1. Man cannot change ſuch an odinance; for, firſt it is complained of as a ſinne, for the people to change Gods ordinance, Eſa. 24. 5. The Jewiſh Church, in the time of Chriſt, and after, held it blaſphemy to teach, that it was lawfull for Chriſt to change the cuſtomes of Moſes, becauſe they took (but miſtook) him to be but a meere man. Secondly, if any but God have authority to change his owne ordinance immediately appointed by himſelfe, then that authority is equall with Gods. But there is no ſuch authority, nor ever was (Jeſus Chriſt excepted) upon the earth: The whole Church, if gathered into one place, is of no ſuch authority: And if unſtable man could alter ſuch an immediate ordinance of God, what ſtability could there then be in them? or what tie of our conſciences?
2. All religious changes of every ordinance of Gods owne immediate inſtitution hath ever beene immediate by God himſelfe, and no inſtance can be ſhewed to the contrary in holy writ.
The Tabernacle was of Gods owne immediate appointment, Exod. 25. 40. when it was changed, and the Temple erected in ſtead of it; this Temple was of Gods owne immediate appointment. David minding to build it, and Nathan 2 Sam. 7. 2, 3.approving his intention (but without command from God) was after prohibited, 2 Sam. 7. 5. Neither left he it to the wiſdome of Salomon, but the Lord gave the patterne, 1 Chro. 28. 11, 12, 19.
The firſt borne the Lord did chuſe for himſelfe; when the Levites were taken for them, it was of God himſelfe, Numb. 3. 12.
The time of celebrating the Paſſeover, was the fourteenth day of the firſt month by God himſelfe, Exod. 12. 6. which time durſt not Moſes diſpenſe with, nor allow any other day for ſome to keep it, without Gods immediate warrant, Numb. 9. 8. 11. Times and ſeaſons are in Gods hand, Act. 1. 10. Dan. 2. 21. therefore for the month Tiſhri he appointed Niſan for the firſt month of the yeare, Exod. 12. 2. And Antiochus Epiphanes (a type of Antichriſt) is condemned for changing times, Dan. 7. 25. Thus wee ſee Gods ordinances, for places, for perſons, and for time, being immediately appointed by God, cannot bee changed but by God. Therefore the ſeventh day, being the immediate inſtitution of God, could not be changed into another day, as now it is, but immediately by God himſelfe even by Jeſus Chriſt, who is God bleſſed for ever, Rom. 9. 5. who when he was come in the fleſh, changed the place, Joh. 4. 20, 21. the Law, and Prieſthood, Heb. 7. into the miniſtery of the Goſpel: Prieſts and Levites, Eſa. 66. 21. into Apoſtles, Prophets, Evangeliſts, and others, Eph. 4. The carnall worſhip into ſpirituall, Joh. 4. 23. Circumciſion and the Paſſeover, into Baptiſme and the Lords Supper; and that ſeventh day into this our Sunday, the Lords day.
Argument 9.
THe Lord of the Sabbath is the only Inſtitutor of the Sabbath: But Jeſus Chriſt is the Lord of the Sabbath, Mat. 12. 8. Ergo the only Inſtitutor of it. Now for the better underſtanding of Chriſt his being Lord of the Sabbath, we muſt know three things.
1 How he is Lord of the Sabbath, and that is, as he is God-Man, and Man-God; for it is ſaid in the Text, The Sonne of man is Lord of the Sabbath.
2 Whence he hath this Lordſhip; even from God his Father, who hath given him the Kingdome, all power in heaven, and in earth, Mat. 28. 18. delivering all things into his hands, John 13. 3. and 3. 35. Luk. 10. 22. having committed all judgement to his ſonne, and made him both Lord and Chriſt, John 5. 22. Act. 2. 36.
3 How long he holdeth this his Lordſhip, Rule and Dominion, even till the conſummation of all things, till God be all in all, never laying it down untill all things be fulfilled, 1 Cor. 15. 24. 28.
Therefore is he yet the Lord of the Sabbath, the Sabbath is his till the worlds end, and hee retaineth his right ſtill therein; his right in the fourth Commandement, which right muſt bee ſhewed, either in retaining of the ſeventh day, on which God reſted, and to which the Commandement was accommodated till his ſecond comming by the change of it, or in his ſubſtituting another day in ſteed thereof.
But we ſee that ſeventh day altered, and therefore hee ſheweth himſelfe Lord of the Sabbath, by appointing this his day; for elſe ſhould the other have remained under the Goſpel, or if not, then no other being ordained in its ſteed by him, he had loſt his Lorſhip over the Sabbath, which here he challenged a right in, and ſtill keepeth untill his ſecond comming.
Argument. 10.
TEnthly and laſtly, to theſe reaſons, may be added the judgement of the Parliament, the repreſentative body of all this Kingdome, with his Majeſties royall aſſent in the firſt yeere of his happy raigne (which is this) That the keeping of the Lords day holy, is a principall part of the true ſervice of God; which words are an acknowledgment that the Lord was the Inſtitutor of the Sabbath: for it is no ſervice to God, much leſſe a principall part of his ſervice, for that may be mans will-worſhip, but cannot be ſervice unto God, unleſſe hee himſelfe bee the Inſtitutor and Authour of it.