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

PASSAGES

Concerning the Lords-day (commonly called Sunday) its institution, and how farre it obligeth us.

ANcient Writers when they speake of the Lords-day, put this for the ground and reason of the observation of it, that Christ did rise againe on that day; But they say not, that Christ ordained it.

Ignatius in epist. ad Magnes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

. All that love Christ, let them keepe the Lords-day, as a festivall day; which was the day of his Resurre∣ction.

Iustin. Martyr. Apolog. 2. versus finem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

. On Sunday wee have our publike mee∣tings, because it was the first day, that was, in which God having changed the darknesse, and Chaos, or confused Masse (in Heb. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) made the world, and because Iesus Christ our Saviour on the same day rose againe from the dead.

Augustin. tom. 2. ep. 119. quae est ad Ianuarium cap. 13. Dies Dominicus non Iudaeis, sed Christianis Resurrectione Do∣mini declaratus est, & ex illo habere caepit festivitatem suam.

The Lords-day was declared so to bee, not to the Iewes, but to Christians by the Resurrection of the Lord, and with reference to him (or since that time) it began to be a holy day.

Idem l. 22. de civ. Dei. c. 30. Dominicus dies Christi resur∣rectione est sacratus, aeternam non solùm spiritus, verumetiam cor∣poris requiem praefigurans.

The Lords-day became sacred by the Re∣surrection of Christ, and prefigureth the eternall rest, not onely of the spirit, but also of the body.

Idem. Tom. 10. Serm. 15. de verb. Apost. Domini Resuscita∣tio consecravit nobis Dominicum diem. Qui vocatur Dominicus

dies, ipse videtur propriè ad Dominum pertinere: quia eo die Do∣minus resurrexit.

The Resurrection of the Lord hath consecrated to us the Lords-day. That which is called the Lords-day, seemeth to belong to the Lord properly: because the Lord that day rose a∣gaine.

Idem Serm. 251. de tempore; (which notwithstanding; and the most of the Sermons De tempore, are suspected not to bee his) Dominicum diem Apostoli & Apostolici viri ideò religiosa so∣lemnitate habendum sanxerunt, quia in eadem Redemptor noster à mortuis resurrexit.

The Apostles and Apostolicall men have therefore appointed the Lords-day to be kept with a religious so∣lemnity, because on it our Redeemer rose againe from the dead.

S. Augustin. in expos. in Ioan. Tract. 120. Una Sabbati est, quem jam diem Dominicam propter Domini Resurrectionem mos Christianus appellat.

The first day of the weeke is that which Chri∣stians usually call the Lords-day, from the Resurrection of our Lord.

Calvin. Institut. l. 2. c. 8. sect. 33. Dies Dominici citra Iu∣daismum à nobis observantur: quia longo intervallo differimus in hac parte à Iudaeis. Non enim ut ceremoniam arctissimâ religione celebramus, quâ putemus mysterium spirituale figurari: sed suscipimus ut remedium retinendo in ecclesia ordini necessarium.

We observe the Lords dayes without Iudaizing, because in this par∣ticular we much differ from the Iewes: for we doe not celebrate it as a ceremonie with a precise observation, by which wee thinke a spirituall mystery is typified; but we use it as a remedie necessarie to keepe good order in the Church.

Item. Quod ad evertendam superstitionem expediebat, subla∣tus est Iudaeis religiosus dies: quod decoro, ordini, paci in Ecclesia retinendis necessarium erat, alter in eum usum destinatus est. Quanquam non sine delectu Dominicum quem vocamus diem ve∣teres in locum Sabbathi subrogârunt, &c.

The day which the Iewes religiously observed, was abrogated, which was expedient to take away superstition: Another was substituted in its place, which was necessarie to retaine decencie, good order, and peace in the Church. Nor was it hand over head that the Primitive Church made choice of that which wee call the Lords-day in stead of the Sabbath, &c.

Item Com. in ep. ad Gal. 4. 10. Quando discernitur dies à die reli∣gionis

causâ, quando feriae pars divini cultus esse censentur: tum dies perperā observantur. Nos hodiè cum habemus dierum discrimen, non induimus necessitatis laqueū conscientiis, non discernimus dies, quasi alius alio sit sanctior, non constituimus illic religionē & cultū Dei, sed tantùm ordini & còncordiae consulimus. Ita libera est apud nos & omni superstione pura observatio.

When a distinction is made betwixt dayes out of devotion, when a feast or holy day is esteemed a part of Gods worship, those dayes are observed amisse. We in ha∣ving now a distinction betwixt dayes, do not put a snare of necessi∣ty upon mens consciences, we make not such a distinction, as if one day were holier than another, nor in this doe we place religion, or Gods worship: but in so doing provide for the good order and peace of the Church. And so such observation of dayes amongst us is free and pure from all superstition.

Bullinger. Decad. 2. Serm. 4. Vetus Ecclesia diem mutavit Sabbati, ne videretur Iudaizare, & ceremoniis affixa haerere: & caetus otiaque celebravit primâ Sabbati, quam Ioannes appellat Dominicam haud dubiè propter gloriosam Domini resurrectionem. Et quamvis nullibi legatur praecepta in Apostolicis literis Domi∣nica dies, quia tamen quarto hoc praecepto primae tabulae praecipitur cura religionis & exercitium externi cultus diligenter, alienum à pietate & charitate Christiana foret, Dominicam nolle sanctifica∣re: praesertim cum sine tempore stato & citra otium sanctum cul∣tus ille externus constare non possit. Idem sentiendum arbitror de pauculis quibusdam Christi Domini feriis, aut fostis, quibus pera∣gimus memoriam Nativitatis, Incarnationis, Circumcisionis, Passionis, Resurrectionis, Ascensionis in Coelum, & missionis S. spiritus in Discipulos Domini nostri Iesu Christi.

The ancient Church changed the Sabbath day, lest it should seeme to Iudaize, and be addicted to Iewish ceremonies: and kept its assemblies, and rested on the first day of the weeke, which S. Iohn calleth the Lords-day, without doubt because of the glorious Resurrection of the Lord. And although it is no where read in the writings of the A∣postles, that the Lords-day was commanded to be kept holy, not∣withstanding because in this fourth Commandement of the first table is injoyned the care of religion, and a diligent plying of Gods externall worship; It were a thing much contrary to piety and Christian charity, not to sanctifie the Lords-day: especially seeing

that externall worship cannot be performed without a set time, and without a holy rest.

Bullinger. in Apocalypsin cap. 1. v. 10. Hanc diem ut sacram loco Sabbathi in memoriam resurgentis Domini delegerunt sibi Ecclesiae, in quâ sacros & celebres coetus agerent. Ibid. Sponte verò Ecclesiae receperunt illam diem: Non legimus eam ullibi prae∣ceptam. Ac Ecclesiae viderunt omnino necessarium esse certum tempus, in quo conveniant sancti: delegerunt ergo diem Resurre∣ctionis: neque de his odiosiùs contenderunt inter se, ut postea factum in Ecclesia testantur historiae.

The Churches of free choice recei∣ved and set apart this day, in stead of the Sabbath, in remembrance of the Lords Resurrection, that in it they might have their holy and solemne meetings. For wee reade not that it is commanded any where: but the Churches saw that it was necessary that a certaine time should be stinted for the holy meetings of the Saints of God: and therefore they chose the day of the Resurrection. Neither did they strive eagerly about this, as Histories beare witnesse that they did afterwards.

Musculus in locis Commun. in Mandatum quartum. Chri∣stiani relicto Iudaico Sabbato sacrum otium eo die servant, quo Ser∣vator non solos Israelitas, sed universum genus mortalium non de domo Aegyptiacae servitutis, sed de potestate & regno Satanae liberatos eduxit.

The Christians forsaking the Iewish Sabbath, keepe their holy rest on that day on which our Saviour did bring forth, not the Israelites onely, but all mankinde; not out of the house of Aegyptian servitude, but from the power and kingdome of Satan.

P. Martyr in his common places, which were collected out of the rest of his workes, cap. 7. Quod is dies magis quàm ille eli∣gatur ad Dei externum cultum, liberum fuit Ecclesiae per Chri∣stum, ut id consuleret, quod magis ex re judicaret. Nec illa pes∣simè judicavit, si memoriam instaurationis perfectae, id est, Resur∣rectionis Christi, in observatione diei Dominici praetulit huic abso∣lutioni mundanae fabricae.

The Church had liberty by Christ, to make choice of one day, rather than of another, for Gods externall worship, to doe therein what shee thought fittest. Nor was her choice ill in preferring, by observing the Lords-day, the remem∣brance of our perfect redemption, that is, of Christs resurre∣ction,

before the remembrance of the finishing of the world.

Item. Quòd unus dies certus in hebdomada cultui divino man∣cipetur, stabile & firmum est: an verò hic vel alius constituatur, temporarium est ac mutabile.

That one day of the weeke be conse∣crated to Gods worship, is an ordinance of perpetuall force: but whether this or that be appointed, is temporarie and may be chan∣ged.

Item. Quando facta sit haec mutatio, in sacris literis expres∣sum non habemus. In Apocalypsi tamen Ioannis Dominici diei expressam mentionem habemus, & verisimile est, aliquamdiu pri∣mos Christianos morem Iudaicum retinuisse: ut in die Sabbati convenirent: postea verò, ut videmus, res mutata est.

It is not expressed in holy Writ when this change (of the Sabbath into the Lords-day) was. Notwithstanding, in S. Iohns Revelation there is expresse mention of the Lords-day, and it is likely that for a while the first Christians retained the Iewish custome in meeting together on the Sabbath day: but afterwards (as we see) the day was chan∣ged.

Ursinus Tract. Theol. in quartum praeceptum. Cum non minùs alio die meditatio ac celebratio operum Dei possit fieri, quàm septi∣mo. Sicut initiò propter causam accommodatam primis temporibus, defignavit Deus ministerio diem septimum, sic deinde propter cau∣sam accommodatam Messiae temporibus, legem eam abrogavit, & liberum Ecclesiae reliquit alios dies eligere, quae propter causam probabilem delegit diem primum quo facta est Christi resuscitatio.

Seeing one can meditate on, and celebrate the workes of God, as well on another day, as on the seventh. As in the beginning, for a reason proper to the first times, God appointed for his publike wor∣ship a seventh day; so afterwards, for a reason proper to the times of Christs exhibition, he abrogated that Law, and left it to the power of the Church to chuse other dayes, which for a probable reason made choice of the first day, on which Christ rose againe.

Item. Differt observatio Dominici diei à Sabbatho Iudaico, primò, quod Sabbatum septimi diei, tanquam partem cultus di∣vini oeremonialem, non licebat Iudaeis omittere, aut mutare propter expressum Dei mandatum: Ecclesia verò Christiana, sive primum, sive alium diem tribuit ministerio, salvâ suâ libertate etiam aliter agendi, si sint probabiles causae, hoc est, sine ulla opinione necessitatis

aut cultus. Secundò, Sabbatum vetus erat typus, five umbra re∣rum in Novo Testamento per Christum implendarum: In Novo autem Testamento illa significatio cessavit, & ordinis at que decori tantum ratio habetur, sine quo ministerium Ecclesiae aut nullum aut saltem non bene constitutum esse potest.

The observation of the Lords day differeth from the Iewish Sabbath; First, because it was not lawfull for the Iewes to omit the Sabbath, or rest of the seventh day, as being a ceremoniall part of divine worship, nor to change it, because of Gods expresse command for the keeping of it. But the Christian Church appointeth for divine service a day, whe∣ther the first or another, reserving still to her selfe the liberty to doe otherwise, if by good reasons she be induced thereunto; that is to say, she allotteth such a day to the service of God, without any o∣pinion of necessity or worship. Secondly, the old Sabbath was a type or shadow of things which under the New Testament were to be fulfilled by Christ: But under the New Testament that type ceased, and onely regard is had of good order and decencie, with∣out which, divine service either cannot subsist at all, or not well.

And in his Exposition of the second Commandement, speaking of Ecclesiasticall lawes, which determine the circumstances neces∣sary or profitable for the observation of the morall precepts of the first Table, and which are no part of Gods service, and doe not oblige the conscience, but in case of scandall, amongst the rest (saith he)

Dies Dominicus ab Ecclesia est substitutus Sabbato in usum ministerii, &c.

The Lords-day was substituted in lieu of the Sabbath for Gods service, &c.

Idem in Explicatione Catechet. in praecept. 4. Sabbatum ceremo∣niale est duplex, aliud Ueteris, aliud Novi Testamenti. Vetus erat astrictum ad diem septimum, & ejus observatio erat necessaria, & cultus Dei. Novum pendet ex arbitrio Ecclesiae, quae elegit diem primum propter certas causas, & is est observandus ordinis cau∣sâ: sed fine opinione necessitatis, quasi ab Ecclesia oporteat eum observari, & non alium.

The ceremoniall Sabbath is two-fold, one of the New, another of the Old Testament: That was restrai∣ned to the seventh day, and the observation of it was necessarie, and a part of Gods worship. This dependeth from the will of the Church, which made choice of the first day for certaine causes, and it is to be observed for good orders sake: but without any opinion

of necessitie, as if it behooved the Church to observe it, and no other.

Item. Oportet non minùs nunc in Christiana, quàm olim in Iudaica Ecclesia esse aliquem certum diem quo verbum Dei doce∣atur, & Sacramenta publicê administrentur. Interim non su∣mus alligati, ut diem septimanae 3, 4, 5. vel quemcunque alium habeamus. Apostolicaigitur Ecclesia, ut se à Iudaicâ Synagogâ discerneret, pro libertate sibi à Christo donata pro septimo die elegit primam propter probabilem causam, quia eo die facta est Christi Resurrectio.

It behooveth as well now in the Christian Church, as before in the Iewish, that there be some certaine day, on which the word of God may bee taught, and the Sacraments publikely administred. But we are not tied to have Tuesday, Wed∣nesday, Thursday, or any other for this set day. The Apostolicall Church therefore, to make a distinction betwixt her selfe and the Iewish Synagogue, according to the liberty given her by Christ, in stead of the seventh day chose the first for a probable reason, because on that day Christ rose againe.

Uiet on the fourth command towards the end. The Primitive Christians did not change the day, only with regard to a difference to be made betwixt Iewes and Christians, for thus the matter were not much mended, to have changed onely the day, and have retai∣ned the superstition, which the Iewes fasten to it: But they had regard to the Resurrection of our Lord, which is the true accom∣plishment of the spirituall rest, which we hope for, &c.

Bucer. in Matth. cap. 12. v. 1. loc. de feriis. Hinc factum, non dubito, ut communis Christianorum consensu Dominicus dies conventibus Ecclesiae publicis, ac requiei publicae dicat us sit ipso statim Apostolorum tempore.

I doubt not, but that by the common consent of Christians, the Lords-day hath beene appointed for the publike meetings of the Church, and for publike rest, even in the Apostles dayes.

Zanchius in praecep. 4. in Tractatu de feriis. Praeceptum de die Dominico sanctificando ab Apostolis expressum non habemus: Apostolicam tamen traditionem esse minimè dubitamus.

Wee have no expresse command from the Apostles to sanctifie the Lords-day: notwithstanding, we doubt not but that it is an Apo∣stolicall tradition. And having alleaged some proofes out of Scrip∣ture

to that purpose, he addeth,

Exsacris literis colligitur non in∣eptè ab Apostolis profectum esse, ut omisso Sabbato, dies Domini∣cus fuerit in illius locum substitutus.

It is not impertinently ga∣thered from holy writ that the substitution of the Lords-day in place of the Sabbath proceeded from the Apostles. Acknowledging, as appeareth by his words [not impertinently] that those proofes were but weak. But afterwards in expresse termes he avoucheth, that the said day is appointed for Gods service without putting any tie upon the conscience.

Hoc (inquit) liquet ex sacris literis. Nulli∣bi enim legimus, Apostolos hoc cuipiam mandâsse: tantùm legi∣mus, quid soliti fuerunt facere Apostoli & fideles in illo die. Li∣berum igitur reliquerunt. Accedit, quod Apostolus ad Gal. c. 4. & ad Col. 2. non vult servari à fidelibus praecepta Dei de Sabba∣tis, aliisque festis Mosaicis: quia nolebat fidelium conscientias illis praeceptis astringi: quantò minus igitur voluerunt Apostoli ob∣stringi conscientias sanctificando diei Dominico, qui nullum ha∣bebat Domini mandatum. Liberum est igitur illud etiam tempus, hoc est, nullius obligans conscientiam: sed ita tamen liberum, ut omnino iste dies sanctificandus sit, nisi charit as aliud postulet.

This (saith he) is manifest from Scripture. For we reade no where that the Apostles gave this command to any man: wee reade onely, what the Apostles and the faithfull were wont to doe on that day. They therefore left it free. Moreover, the Apostle Gal. 4. and Col. 2. will not have the faithfull to observe Gods precepts concerning Sabbaths, and other Mosaicall Holy dayes: because he would not have the consciences of the faithfull obliged to those precepts: how much lesse would the Apostles have their consciences obliged to keepe holy the Lords-day or Sunday, for which we have no com∣mand from God. Therefore that time also is free, that is to say, tieth no mans conscience. But notwithstanding it is so free, that altogether it behooveth us to sanctifie this day, if charity doth not require the contrary.

Item. Quis prohibuit, quin Ecclesia, ficut diem septimum transtult in diem Dominicum: sic etiam illos reliquos dies festos in alios transferre potuerit?

What hindereth, but that the Church as it removed the seventh day to the Lords-day, may also change the rest of the feasts of the Iewes into other dayes?

Item. At the very end of the explication of the fourth command.

In locum Sabbati subrogatus est dies Dominicus, quia eo die eva∣nuit Sabbatum quatenus figura erat, quo Christus resurrexit: ut ergo racondemur evanuisse per Resurrectionem Christi, Ecclesia non retinuit Sabbatum, sed diem Dominicum.

The Lords-day was substituted in place of the Sabbath, because on that day on which Christ rose againe, the Sabbath was abolished so farre as it was a fi∣gure. That therefore wee may remember that it was abolished by the Resurrection of Christ, the Church hath retained not the Sab∣bath, but the Lords day.

Bourgoin Minister of Geneva in his Histor. Eccles. written in French, lib. 2. of feasts. It is not written, when it was, that the Christians difunited themselves from the Iewes, and began to keepe holy the Lords-day.

Item. After the Apostles some did celebrate the Sabbath, o∣thers the Lords-day. And lib. 4. Of publike assemblies. There is no great certainety at what times it was that Christians had their publike assemblies, and yet lesse, in what places.

Item. The Christians serving of God was tied neither to certaine times nor places, but rather by that which Iustin Martyr hath said of the Lords-day, it is likely, that necessity or custome assigned them to the time, and that conveniencie designed the place.

Danaeus in Ethic. Christian. in praecep. 4. Libertatem suam in die octava eligenda ostendunt Christiani, & se à Iudaicis ce∣remoniis Christi beneficio liberatos. Porrò neque praecise octava dies ab omnibus Ecclesiis pro solenni 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 facienda observata est, sed ab aliis Ecclesiis tertia dies, id est, Martis: ab aliis quar∣ta, id est, Mercurii, vel alia ut tradit Socrates Scholasticus in lib. 5. c. 22. Dies autem Dominica, quae & Solis dicitur, postea com∣muni omnium Ecclesiarum consensu sub Imperatoribus Christianis statuta est, quia videbatur haec etiam Apostolorum temporibus probata.

The Christians in making choice of the eighth day, doe shew the liberty they have, and that by Christ they are freed from the ceremonies of the Iewes. But neither was the eighth precisely observed by all Churches for the keeping of their solemne assem∣blies, but by some Churches the third day, that is, Tuesday: by o∣thers the fourth: that is, Wednesday, or some others, as Socrates reporteth, Hist. l. 5. c. 22. But the Lords-day, which is also called Sunday, by the unanimous consent of all Churches under the raignes

of Christian Emperours wee pitch upon, and the rather because it seemed to have beene approved of, even in the Apostles times.