Chapter XXIX: Part 29

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.”

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.

As for the time which the more religious Jews took, in preparing for the Sabbath before it came, something of this may be learned from the practice of holy Nehemiah; whereby it appears, that they laid aside their worldly business, in order to their preparing for the Sabbath the day before, at sun-set, or when it begun to be dark. Thus it is said, _That when the gates of Jerusalem began to be dark before the Sabbath, he commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath_, Neh. xiii. 19. However, this is discretionary, and therefore some Jewish writers observe, that many of them began to prepare for the Sabbath the evening before, at six o’clock, and some of them at three; and others spent the whole day before in the dispatch of their secular business, that they might be better prepared for the Sabbath; and this, as to what is equitable or moral therein, is, doubtless, an example to us: so that we may say as Hezekiah did in his prayer; _The good Lord pardon every one that prepareth his heart to seek God; the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary_, 2 Chron. xxx. 18, 19.

This leads us to consider the duties to be performed preparatory to the right observing the Lord’s day; and, in order hereunto, we ought, the evening before, to lay aside our care and worldly business, that our thoughts may not be incumbred, diverted, or taken up with unseasonable or unlawful concerns about it. This is a duty very much neglected; and the omission thereof is one reason of our unprofitable attendance on the ordinances of God on the Lord’s day. Thus many keep their shops open till midnight; and by this means make encroachments on part of the morning of the Lord’s day, by indulging too much sleep; which occasions drowsiness under the ordinances, as well as their thoughts being filled with worldly concerns and business therein. And to this we may add, that all envyings, contentions, evil surmising against our neighbour, are to be laid aside, since these will tend to defile our souls and to deprave our minds, when they ought wholly to be taken up about divine things. Thus the apostle advises those to whom he writes, to _lay aside all malice, and all guile, and hypocrisies, and envies, and all evil speaking_, and _as new born babes_ to _desire the sincere milk of the word, that_ they might _grow thereby_, 1 Pet. ii. 1, 2.

Moreover, we are to endeavour to bring our souls into a prepared frame for the duties of the Lord’s day, the evening before, by having our thoughts engaged in those meditations that are suitable thereunto; particularly, we are to consider the many lost Sabbaths we have to account for, or repent of, as also the wonderful patience of God, who has, notwithstanding spared us to the approach of another Sabbath; and what precautions are necessary to be used, that we may not profane or trifle it away. It would also be expedient for us to meditate on the vanity of worldly things, which we have laid aside all our care about, and think how contemptible the gain thereof is, if compared with communion with God, which is our great concern; and therefore we are to consider ourselves as having a greater work to transact with God on his own day, and desire to have no disturbance from the world therein. And to these meditations we ought to join our fervent prayers to God; that the sins committed by us in former Sabbaths may be forgiven, that he may not be provoked to withdraw the influences of his Spirit on the approaching day; and that the world with the cares thereof, may not then be a snare to us, through the temptations of Satan, together with the corruption of our own hearts, whereby our converse with God would be interrupted, that by this means we may wait on the Lord without distraction. We ought also to pray, that he would also assist his ministers in preparing a seasonable word, that may be blest to ourselves and others. Thus the apostle exhorts the church, to _pray always with all prayer and supplication in the Spirit, and to watch thereunto with all perseverance, and supplication for all saints; and for him, that utterance might be given unto him, that he might open his mouth boldly to make known the mystery of the gospel_, Eph. vi. 18, 19. We ought to be very importunate with God, that he would sanctify, and fill our thoughts from the beginning to the end of the Lord’s day, which he has consecrated for his immediate service and glory.

II. We are now to consider what we are to rest and abstain from, on the Lord’s day; and this is included in two general heads, namely, not only from things sinful, but what is in itself lawful, on other days.

1. As for those things which are sinful on other days, they are much more so on the Sabbath; for hereby we contract double guilt, not only in committing the sin, but in breaking the Sabbath; and such sins are, for the most part, presumptuously committed, and greatly tend to harden the heart; and not only hinder the efficacy of the ordinances, but if allowed of, and persisted in, are a sad step to apostacy.

2. We break the Sabbath by engaging in things that would be lawful on other days; and that in two particular instances here mentioned;