A threefold treatise of the Sabbath distinctly divided into the patriarchall, mosaicall, Christian Sabbath : for the better clearing and manifestation of the truth ... / by Richard Bernard ...

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.

1. It is no novelty, for Justine Martyr saith, that the A∣postles 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 in∣stitutus. Bishop Andrews, in his Sermon on the resurrecti∣on, 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 Institutor of: But this day which is the day of his re∣surrection 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 Domi∣nicus Christianis declaratus est, & ex illo habere caepit festi∣vitatem suam.

Argument 2.

WHatsoever in holy writ is said to be the Lords deno∣minatively, that is he the Author and Institutor of: As for instance, the Lords Supper, and the Lords Table, be∣cause 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

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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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 there∣of, the making of all things new, a new heaven, and a new earth, as was foretold, Esa. 65. 17. is equall with the Fa∣thers 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 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 be∣fore his ascension; and afterwards on this day he sent down 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 crea∣tion, and his blessing of that seventh day, made it an holy day for his solemn set worship and service, as the Scripture teach∣eth, Gen. 2. 2. and very learned Divines do maintaine for truth: Doctor Rivet cyteth 36 by name, and their own words for it, to this purpose.

Therefore Iesus Christ his resting from the work of re∣demption, 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 Institu∣tor 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 king∣dome

of God, he gave Commandments to his Apostles to be taught and observed, Act. 1. 2, 3. But the day of Christs re∣surrection, 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 Ter∣tullian) is of those things which do appertaine to the king∣dome 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 Com∣mandments 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 ex∣pressed, 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 keep∣ing of this day to the honour of Christ in his publicke wor∣ship, 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 Corinthi∣ans, that the things he wrote unto them were the Comman∣dements 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 univer∣sall 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 wor∣ship, or left it to others to appoint it, for that end: But he left it not to others: Therefore he instituted it him∣selfe 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 Ne∣buchadnezzar devise an Idoll, and a worship for it, and ap∣pointed 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 there∣of 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 re∣surrection 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 resurrecti∣on 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 circum∣stances 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 con∣cerneth the very substance, for time of performing of pub∣lick worship, whether one day in a yeere, in a moneth, 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 Sab∣bath day, and other holy dayes set apart by God, doe ma∣nifest.

The second circumstance, is that whereof there is no rea∣son 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 re∣gulate it, then should it bee the Law of nature, but by his written Law, and revealed will, hath God or∣dered it.

The third circumstance, is that which is of universall ob∣servation by all, which none but God can impose by his su∣preme 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 ap∣pointed 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 Tur∣kish 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 appoint∣ment, 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 in∣spiration, 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 Apo∣stles 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 Com∣mandements to his Apostles, in which Commandements is included the Lords day, as before is proved: which Com∣mandement 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 Spi∣rit 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 Commande∣ments, 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 wor∣ship 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 faith∣full, 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 wil∣dernesse, 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 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 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 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 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 where∣in 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 Testa∣ment.

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 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 im∣mediately prescribed by him, but by God himselfe, and by his own immediate authority: for if the institution be imme∣diate by him, the change into another must be by the like immediate authority also: for he that ordaineth, hath onely 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 ordi∣nance, 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 ordi∣nance 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 appoint∣ment, Exod. 25. 40. when it was changed, and the Temple erected in stead of it; this Temple was of Gods owne imme∣diate appointment. David minding to build it, and Nathan 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 appoin∣ted 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 ordi∣nances, for places, for persons, and for time, being immedi∣ately 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 Sab∣bath, 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 Fa∣ther, who hath given him the Kingdome, all power in hea∣ven, 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 Domi∣nion, 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 Commande∣ment 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 Au∣thour of it.

Notes

• Apol. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In frontes. Hom. de Semente. Wallaeus citeth other Test. in his dis. de. Sab. See Wil••et his Synop. Pap. fol. 500.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifieth to ad∣vance, 1 Sam. 12. 6. so to ob∣serve and ce∣lebrate, Schin∣delerus in his Dict. De Sa••. & cir∣cumcis. so doth the B. of Ely. D. Andr. so Pro∣copius on Gen. 1. Epi. 119. ca 13. ad Ian.
• The altering of the name of the day, argu∣eth the Sab∣bath was alte∣red, D. Pri∣deaux pag. 29.
• 2 Cor. 5. 13.
• So S. Aug. de Civit. Dei, lib. 22. cap. 30. Lt Scr. 15. de verb. Apost.
• Act. 2.
• In disser. de orig. Sab.
• Gal. 3.
• Epi. ad Ian. 119. cap. 13. Ad ••idum. lib. 3. Epist. 10. & 59 Edit. sec.
• Ignat. ad. Mag∣nes.
• Welph. Cron. de tempore li. 2, c. 2.
• Gen. 1 5.
• 2 Sam. 7. 2, 3.