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The first day of the week proved to be holy time, and set apart by
Christ to be a weekly Sabbath to the end of the world.
ACTS xx. 7.
_And upon the first day of the week, when the disciples came together
to break bread, Paul preached unto them, ready to depart on the
morrow, and continued his speech until midnight._
I do not know that I can introduce this discourse, more pertinently,
than in the words of a pious writer.--"Let any man," saith he, "show
me in the law of the Sabbath, either weakness or unprofitableness,
and I yield and bid it vanish. But it hath and will have, as much
strength and force as any law can have, from the author, the consent,
multitude, custom and express approbation of all ages. Profit it hath
too; and that very great; as hath been experienced by serious and
well-disposed minds in every age of the world. It is of importance
therefore not only to the well being of a Christian, but even to the
very being and keeping up of religion in the world."--If I wished to
know the state of religion among a people, or in the heart of a good
man, one of my first questions would be, what attention or regard is
paid to the Sabbath. The profane denier or neglector of the Sabbath
cannot have any real love to Religion. If he imagine himself to be
among the number of the friends of God and the Saviour, he must
misjudge concerning himself, and be in a great delusion. A
profanation and denial of the Lord's day bespeak an unrenewed
heart.--It is hoped the audience will renew their attention, while
the subject before us is resumed.--I proceed to state and dwell upon
the arguments, from scripture, to prove that the first day of the
week is holy time, and set apart by Christ to be a weekly Sabbath,
unto the end of the world.
We have already, in the former discourse, illustrated three arguments
to establish this important point.
1stly. The Sabbath was instituted when God had finished the work of
Creation, and was observed in the world from Adam to Moses:
2dly. The people of Israel were to observe and keep it holy unto the
Lord:
3dly. If they were to keep the Sabbath as a memorial unto God, of
their deliverance from servitude in Egypt, then Christians are to
keep a Sabbath as a memorial of the work of redemption, of which
deliverance from Egyptian bondage was only a type.--We proceed, now,
to argue the institution of the Christian Sabbath from what--
4thly. Is said in prophecy, of a Sabbath to be observed in
Gospel-times. The most remarkable passage to this purpose, is the
following, _The stone which the builders refused is become the head
stone of the corner. This is the Lord's doing, it is marvellous in
our eyes. This is the day which the Lord hath made; we will rejoice
and be glad in it._ These words, all expositors antient and modern,
refer or apply to the day of our Lord's resurrection. When he arose
from the dead, and the tomb of Joseph of Arimathea resigned its
charge, he was declared to be the head-stone of the corner. He was
the stone, which the builders refused. What may convince all that
these words are to be thus applied, is that the Apostles thus apply
them. And while we interpret Scripture, as they do, we are infallibly
right. Our Lord's resurrection from the dead was evincive of his
power; of the truth of his mission:--and it was on the first day of
the week.--This is expressly declared by the Evangelists, and was
never denied. And this is the DAY which the Lord made, or
constituted, set apart for special uses, which must be the meaning of
the word here. _This is the day which the Lord hath made_; made,--how
did he make _this day,_ the day of Christ's resurrection? All time is
his. The day is his; the night also;--darkness and light are his. If
the _first_ day of the week be the Lord's day, in no higher or
different sense, how could it be said, with any propriety, _this is
the day the Lord hath made?_ The day of Christ's resurrection is then
the Lord's day, in some eminent, or peculiar way; is a _day_ he hath
made different from any, and all other days. _We will rejoice and be
glad in it._ The reason why God's people or Church were to _rejoice
and be glad in it,_ was that the Lord had made it, or appointed and
instituted it. It was to be religiously celebrated and observed.
Here, then, we have a plain account, in prophesy, of a Sabbath or day
to be religiously observed by the people of God after Christ's
resurrection--and upon the VERY DAY;--the first day of the week. For
he arose from the dead on that day. This must have great influence to
convince all, who are willing to be convinced.--Can any shut their
eyes upon the light, which is exhibited to us from this passage?
Isaiah, at the very close of his prophesy, says, speaking of the
Gospel-dispensation; _And it shall come to pass from one Sabbath to
another shall all flesh come to worship before me saith the Lord._
This certainly implies, that in Gospel-times there shall be a weekly
Sabbath, as a stated season of worship for all nations, who enjoy the
Gospel.--Again, the same prophet speaking of the Gospel-dispensation,
says, _blessed is the man that doeth this, and the son of man that
layeth hold on it; that keepeth the Sabbath from polluting._ This man
is a blessed man. He is happy in himself, and shall be blessed of
God. The meaning of this prophesy of Gospel-times and blessings, is
this. Under the Christian dispensation, there shall be a _weekly
Sabbath_ to the end of the world; and blessed is the person who duly
observes it.--It is impossible for us to deny the Christian Sabbath,
if we understand these prophecies of Gospel-times and blessings, in
their plain and natural sense.----It cannot be the meaning of these
prophecies, that the Jewish Sabbath was to be kept, because we have
an express account of the abolition of the seventh-day Sabbath. All
may be convinced that the seventh day Sabbath is abrogated from Rom.
xiv. 5 and 6--compared with Col. ii. 16, 17. _One man esteemeth one
day above another, another esteemeth every day alike. Let every man
be fully persuaded in his own mind. He that regardeth the day,
regardeth it unto the Lord; and he that regardeth not the day, to the
Lord he doth not regard it. He that eateth, eateth to the Lord, for
he giveth God thanks, and he that eateth not, to the Lord he eateth
not, and giveth God thanks.--Let no man judge you in meat or in
drink, or in respect of an holy day, or of the new moon, or of the
Sabbath days which are a shadow of good things to come, but the body
is Christ._ And Gala. iv. 10, 11. _Ye observe days, and months, and
times, and years, I am afraid of you, lest I have bestowed upon you
labour in vain._ In all these three different passages the Apostle
puts the Jewish or seventh-day Sabbath upon the same footing with the
rites and ceremonies of that abolished dispensation. Their
seventh-day Sabbath, their meats and drinks, and laws about clean and
unclean meats are all put together, and declared to _be shadows of
good things to come._ We have the substance, that of which they were
the types or shadows. We are not therefore to cleave to the shadows.
They cannot be binding on us. We are no more obliged to keep the
Jewish Sabbath, than any of their ceremonial laws and institutions.
The ceremonial laws and ordinances are expressly abolished, and
called _rudiments_ of the world. _Wherefore if ye be dead with Christ
from the rudiments of the world: why as though living in the world
are ye subject to ordinances. Touch not--taste not--handle not: which
all are to perish in the using, after the commandments and doctrines
of men? which things indeed have a show of wisdom in will worship and
humility, and neglecting the body, not in any honour to the
satisfying of the flesh._ The levitical laws or Mosaic rites are
stiled weak and beggarly Elements, and Christians are forbidden to
observe them. _But now after that ye have known God, or rather are
known of God, how turn ye again to the weak and beggarly Elements,
whereunto ye desire again to be in bondage?_ The whole Jewish
dispensation is done away. It was but introductory to a more perfect
system. The ceremonial institutions are called _carnal ordinances.
Which stood,_ says the Apostle, _only in meats and drinks, and divers
washings, and carnal ordinances imposed on them until the time of
reformation._ The Apostle in all these passages, has referenced only
to the rites of the ceremonial law. He tells us, as plainly as words
can express, that the Jewish dispensation, with all its rites and
ordinances, is abolished. Circumcision--the Passover--the legal
Sacrifices--the observation of the Jewish feasts--their holy
days--months--new moons--their Sabbath--their priesthood--their laws
about meats and drinks are all done away. These were the weak and
beggarly elements, the rudiments of the world, the carnal ordinances,
of which the Apostle speaks. And the passages of Scripture above
cited have no reference, not even the remotest, to the
Gospel-dispensation, to the Christian ordinances, or Christian
Sabbath. And to apply those passages to the Gospel institutions,
baptism, the Lord's Supper, and the Christian Sabbath, is to pervert
them, in the grossest manner. Some, I am sensible, cite these
passages of holy Writ to prove that no particular day, under the
Gospel, is to be kept as holy time; and no ordinances to be observed.
This however is a horrible perversion of them. For the right way to
understand Scripture is to attend to the connexion and subject-matter
of the discourse. And that St. Paul is only speaking of Jewish days,
meats and ordinances, every one may be fully convinced, who will take
his Bible and read them. Because we are released from obligations to
observe the Jewish Sabbath, and Jewish ordinances, will it therefore
follow that we have no Christian Sabbath, or Gospel-ordinances?
Certainly not. Such a conclusion can be deemed just by no man, till
he have resolved to pervert all Scripture, which militates against
his own particular tenets.--No person, who is willing to receive his
principles of religion from Scripture, understood in its plain sense,
can believe that the Apostle in Rom. xiv. 5, 6 rejects the Christian
Sabbath--when in the whole chapter, he says not a single word about
the Christian Sabbath or Christian ordinances.----We proceed to
observe--
5thly. That Jesus Christ himself distinguished, by peculiar marks of
honour, the _first day_ of the week--the day of his resurrection.
That he intended there should be a _weekly Sabbath,_ in his Religion,
to be observed as holy time, even as long as the world should stand,
is fairly inferred from his mentioning the Sabbath in the manner we
find he did, in the following passages. _And he said unto them, the
son of man is Lord also of the Sabbath._--But how could he be Lord of
the Sabbath, if there were no Sabbath in his Religion, or under the
Gospel-dispensation? _And he said unto them, the Sabbath was made for
man, and not man for the Sabbath._ How absurd would it be to say, the
_Sabbath_ was made for man, for his comfort, rest, and moral good, or
his benefit, if there were to be no Sabbath from that time to the end
of the world, or under the Christian dispensation? Speaking of the
destruction of Jerusalem, and giving his followers the necessary
warnings, directions, and instructions, our Lord says, _But pray ye
that your flight be not in the winter, neither on the Sabbath-day._
But if there were to be no Sabbath-day under his dispensation, his
spiritual religion, how comes such a direction as this, from the
mouth of our Lord? the destruction of Jerusalem was many years, after
his resurrection. And he knew when it would be--how long it was to be
after his religion had been instituted. And he directs Christians,
his disciples to pray that their flight might not be on the Sabbath
day. Did he mean the Jewish Sabbath? If he intended to have no
Sabbath in his spiritual religion, why did he not say so? Why has he
not intimated or given some hint that there was to be no Sabbath
under the Gospel. Here was a fit opportunity for telling his
disciples, that there was to be no Sabbath under the Gospel. Did he
forget it? It could not be the Jewish Sabbath, for that was done away.
Further, none can deny but that he put marks of particular honour on
the first _day_ of the week, the day of his resurrection. Why did he
do this? Had he not a design or meaning in it? With him, as acting in
the character of the only Mediator between God and Man, nothing was
contingent or accidental. He was pleased to appear, from time to
time, to his Apostles, on the _first_ day of the week. John xx. 19.
_Then 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 saith unto them
peace be unto you._ After seven days more had elapsed, on the next
_first_ day of the week, he appeared again unto his disciples:--he
blessed them, and comforted them; verse 26. _After eight days, again,
his disciples were within, and Thomas with them: then came Jesus, the
doors being shut, and stood in the midst of them, and said peace be
unto you._ This was the second time he set apart and honoured the
_first_ day of the week, the day upon which he arose from the dead,
by meeting with his disciples, comforting and blessing them. Upon the
_first_ day of the week, he poured out his spirit, in such copious
effusions, on his Apostles, at Pentecost. That Pentecost was the
_first_ day of the week, is manifest from Levit. xxiii. 15, 16. On
_this_ day, all the disciples were of one accord in one place. Acts
ii. 1. To be of one accord in one place is to be there by agreement.
They were not there by accident, but by previous appointment. The day
of Pentecost, as the word signifies, is fifty days after the
Passover, that is, on the _first_ day of the week. They met to
perform public worship, and preached. The holy Ghost, in his
miraculous powers, was then given to the Apostles, which is called
being _baptized with the holy ghost and with fire._ Moreover, Christ
poured out his spirit, in the gift of prophesy, most remarkably, on
his favorite disciple and Apostle John, on the _first day_ of the
week--the _Lord's day,_ Rev. i. 10. Now if we allow that Christ had
his design in thus honouring, above all other days, the _first day_
of the week; we shall be satisfied that he set it apart for religious
purposes, as _holy_ time, to be observed as a _weekly_ Sabbath, in
his dispensation, to the end of the world.----But,
6thly. What proves, beyond all doubt, the institution of the
_first-day Sabbath,_ is that it was sanctified as a _day_ of public
worship, by the primitive Churches, under the order of the Apostles.
They usually assembled, on that day, for the great purposes of public
worship, of celebrating the holy Ordinance of the Supper, of prayer,
of preaching, hearing the word, and singing hymns of praise. They
came together, on that _day,_ by the order of the Apostles. For no
man can suppose that the Apostles would administer the Lord's Supper,
and preach to them, and attend upon the other acts of public worship,
if they, that is, the Churches had presumed to meet, without their
order or direction. Besides, no person of common sense, can imagine
all this was mere accident--or that the Apostles were rash and heady
in it--or did what they did, without the mind and spirit of Christ.
It was new times with them. They were in a critical situation. Every
word, every action would be noticed. Enemies were on all sides. They
would not, therefore, allowing them to have common prudence and
discretion, proceed one step, without Christ's order and direction,
without the mind of the holy Ghost. And we are safe, and only safe,
when in our religious principles and practices, we are built upon the
foundation of the Apostles and prophets, Jesus Christ himself being
the chief corner stone. _And upon the FIRST DAY OF THE WEEK, when the
disciples came together to break bread, Paul preached unto them._
Here is our warrant for keeping the _first-day_ Sabbath. Here is a
plain account of its institution presupposed, and that the Jewish
Sabbath was changed into the Christian Sabbath.--Who, after this, can
deny the institution of a Christian Sabbath? Who can, in the face of
plain scripture, say that the New-Testament knows no _holy_ time--no
_Lord's day_--No _Sabbath?_ We may as well reject any duty and all
duty, as to deny and disown the _Lord's day._--Again, works of
charity and mercy, are peculiarly works proper to the Sabbath. And in
all the Apostolic Churches, the charitable contributions were to be
made, on the _first day of the week,_ in preference to any other day.
But why? plainly, because the Churches were then met together to
attend public worship. And they were to make their collections on
_that day_ by order of the Apostles 1 Cor. xvi. 1, 2. _Now concerning
the collection for the Saints, as I have given order to the Churches
of Galatia, 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._ If then, we say, that all days are _alike
holy,_ and that no one is to be honoured as _holy,_ in a particular
manner, we resist the holy Ghost. Christians were ordered by the
Apostles to keep as holy time, the _first day_ of the week. They were
COMMANDED to meet together for public worship. Heb. x. 24, 25. _And
let us consider one another to provoke unto love and good works; not
forsaking the assembling of ourselves together, as the manner of some
is, but exhorting one another, as so much the more as ye see the day
approaching._ Upon the _first_ day of the week were they to assemble
to worship God and honour the Redeemer--to pray--to preach, and to
hear the word.--The _first day_ of the week is then the Christian
Sabbath, and to be sanctified as such, to the end of the world.
7thly. Another consideration of no small importance to prove that the
_first day_ of the week is holy time, and was set apart by Christ to
be a weekly Sabbath, to the end of the world, is that, in the New
Testament, it is expressly called the _Lord's day._ Rev. i. 10. _For
I was in the spirit on the Lord's day._ Very frequently is the
Christian Sabbath denominated the Lord's day. This is, indeed the New
Testament-name for the day. With Christians, in the early ages of
Christianity, it went by this name. And so we now often call it. If
it be asked, how do we know that the Lord's day means the _first day_
of the week? Is not God the proprietor of all time? Is not every day
equally his, and every day a Sabbath? Nothing can be a greater
departure from reason and common sense than to put such questions. It
must be clear, as the Sun in the firmament, that St. John designed to
inform us on what _particular day_ he was favoured with those
wonderful visions, which are contained in the Apocalypse. But admit
that the _Lord's day_ meant any day indifferently, one as much as
another, then his calling the day on which he received his visions,
the _Lord's day,_ gives us no information at all concerning the day.
It would be saying, I received the visions, on the day, I did receive
them. The absurdity of this must be perceived by the weakest mental
eye. No man can be so blind, as not to see how ridiculously silly it
would have been for the beloved disciple to have talked in this
manner. What is intended by the _Lord's day_ is exceedingly obvious.
We know perfectly well what is intended by it, as well as we can know
the import of any word, in the New Testament, or in any antient
language. In the first ages of Christianity, the whole Church used
this expression, the _Lord's day,_ to denote the _first day_ of the
week. In all the writings from the Apostolic times, we find the
phrase employed to signify the _first day_ of the week. I appeal to
all the _Christian Fathers_ up to the days of the Apostles; and to
all men who have ever read any antient Church-history;--or any of the
early writers in favour of Christianity, that this is the universal,
invariable meaning of the expression the _Lord's day._ The early
writers in defence of Christianity, speak of the _Lord's day_ in
terms of the highest esteem and respect--_as the first of days--the
best day--the queen of days._ And the duties and exercises of
public worship, they call _LORD'S DAY SOLEMNITIES._ And the very word
can import no less, than the first day of the week was set apart by
our Lord, as his Sabbath--as a day to be kept holy--and as
distinguished from all other days--to be sanctified to the end of the
world, as it weekly returns, as the Christian Sabbath--a day to be
devoted wholly to God and religion, and to be spent in the private
and public exercises of Religion, except so much of it, as may be
taken up in works of necessity and mercy. We say the _Lord's Supper,_
to distinguish it from our common meals, an ordinance by which his
sufferings and death are commemorated. We say the _Lord's prayer_: to
denote by way of eminence one particular prayer--the prayer which he
taught his disciples, and which is an excellent model of prayer. And
to call every day the _Lord's day_ would be as great an absurdity,
and abuse of scripture, and of words, as to say that every meal of
ours, from day to day, is the _Lord's Supper_: and every prayer we
offer to the throne of grace, the Lord's prayer. The Sabbath is God's
day by way of eminence; and he has put his name upon the _first_ day
of the week to teach us how to spend it, and what use is to be made
of it: that it is holy--that it is to be devoted to him--and that we
may not do our own work, or find our own pleasure in it.--Where,
then, is the person that dares deny the christian Sabbath? That there
is really therefore such a day, a time set apart, in which to perform
public religious duties is very certain from the _first day_ of the
week, being called the _Lord's day._
8thly. A further argument, that there is really a _Christian
Sabbath,_ is taken from those passages of scripture, which represent
the happiness of heaven as the constant keeping of a Sabbath. Heaven
is an eternal Sabbath. It is a state of perfect rest, devotion,
bliss; and holiness. A rest which God hath prepared for his people.
It was customary among the Jews to represent future happiness under
the idea of a Sabbath, and to expound many of those passages in their
law, where the Sabbath is mentioned as typifying or prefiguring the
heavenly state. The rest of the Sabbath is an emblem of the rest of
heaven. The duties of it are to fit us for the employment of heaven.
The worship of it, is to prepare us for the exalted services of the
temple above, where there will not be one cold heart--one false
worshipper--one dissenting voice. _There remaineth therefore a rest
for the people of God,_ a keeping of a Sabbath. But where would be
the propriety of representing heavenly happiness, as an eternal
Sabbatism--an eternal rest, if there were no Sabbaths to be observed
on earth by Christians? None can suppose that the joys of a blessed
immortality would be represented by an old abrogated Jewish rite. But
if there be no Sabbath under the Gospel, or day of sacred rest WEEKLY
to be observed, they are so represented. And to say that under the
New-Testament every day is a Sabbath, is to assert not only what is
very unreasonable, but to confound language; and to affirm what is
altogether contradictory to the whole New-Testament.
9thly. The last argument, which will be urged to prove the reality of
a Christian Sabbath, is that the whole Christian Church, with very
few exceptions, have kept the _first day_ of the week, as holy time.
However differing in other things; and they have differed very widely
on many important points, still the different communions of God's
people, from age to age, since the time of the Apostles, have been
intirely agreed in this, that there is a _weekly_ Sabbath under the
Gospel dispensation, to be kept holy unto the Lord, and to be devoted
to religious worship. This must satisfy every candid mind which has
no prejudice, that the spiritual religion of Jesus Christ hath a
_holy Sabbath,_ even were there no old-Testament-Sabbath, or were the
fourth commandment expunged from the decalogue. That the fourth
commandment is of perpetual obligation, and never was abolished has
been the common belief; and is founded on arguments, which can never
be overthrown. Men may cavil at and object against them. But it is
one thing to cavil at, and another fairly to answer an argument. It
is one of the ten commandments. And we may as well take away any
other of them, or all of them, as this. It is of a moral nature. And
what is of a moral nature is of perpetual obligation. It was, with
the rest, given by God himself from Mount Sinai amidst thunder and
lightning, fire and smoke. Moses, in all his directions to the people
of Israel, speaks of it in terms of the highest respect, as a branch
of the moral law.--The prophets, all place it upon a level with other
parts of the laws of virtue, and duties of morality. And it would be
exceedingly improper to insert a merely ceremonial or temporary law,
in the list of precepts universally allowed to be moral--and of
perpetual obligation, and to speak of them all as THE LAW--the MORAL
LAW of the ten commandments. Thus evident is it that the fourth
commandment is not to be erased from the ten. And the substance or
essence of it, which is, that the seventh part of time is to be kept
holy unto God, hath been in all the ages of the Christian Church
strenuously maintained. In all countries, where the Gospel hath been
published, we find from ecclesiastical history, that all Christians,
even from the times of the Apostles, a few excepted, have observed
the _first-day_-Sabbath. That this is fact, may be adduced as proofs,
all the writings which speak of the doctrines and practices of the
Church, of the _first--second--and third_ centuries. This will not be
denied. It is asked, then, what reason can be assigned why, in the
primitive purity of the Christian Religion, the _first_ day of the
week was observed as the Christian Sabbath? How could this be, if it
were not an order of the Apostles--if Jesus Christ instituted no
Sabbath? For an ORDER of his Apostles is equivalent to his own
EXPRESS institution. Is it supposable that any ambitious and aspiring
Christians would, in the times next to the Apostles, set apart one
day of the week as a Sabbath? Would they venture upon such an
usurpation? And, before Christianity was corrupted by designing men,
is it possible that the _first day_ of the week should be
_universally_ kept as holy time, had not the inspired Apostles set
the example? If there had been no Apostolic practice and example in
this case, if the Gospel knew nothing of such a day, as we call the
Christian Sabbath, the first observers of it were introducing an
innovation--an important innovation. And could the innovation
universally be adopted? And no one be found to object against it; or
to raise a cry against such a piece of will-worship; no tongue, in
the strains of pious eloquence to bear testimony against it--no pen
be drawn to transmit to posterity a conscientious protest? Can any
reasonable person believe this? But it may be asked, did not many
_innovations,_ and _superstitious rites creep_ into the Christian
system _gradually, imperceptibly_--and _without opposition?_ Were not
the abominations of the Romish Church, brought in in this manner? And
did not some of these _infallible Fathers,_ in the papal chair,
ordain the Sabbath; as they did innumerable feast, and fast-days?
Certainly not, for the _first day_ of the week was observed as a
_weekly_ Sabbath, six hundred years, before Antichrist arose:
observed in all countries, where the Gospel was known: among all
denominations: universally even in the age next to the Apostles. This
cannot be said of any _innovations_ which were ever made.--We then
come to this conclusion, that the _first day_ of the week has been
observed, as the Christian Sabbath, ever since the VERY DAY in which
Christ arose from the dead--in all ages--in all countries--in all
communions, a few only excepted. A mere handful of professing
Christians, held to the seventh-day or Jewish Sabbath, and from that
singularity are called seventh-day-baptists. Here and there one
likewise in one place or another, have called in question the
_morality_ of the Sabbath.--Can it be possible for any one to believe
that the whole christian world, even in the days of the Apostles, and
in the purest times, during the long period of seventeen hundred
years, have been in so gross and abominable an Error, as keeping the
_first day_ of the week as holy time, if the Gospel be a stranger to
any such institution, as the Christian Sabbath?--When I use the terms
GROSS AND ABOMINABLE ERROR, I do not use too strong terms. For a most
gross and abominable Error it is, indeed, if there be no institution
of the _first day_ Sabbath in the Christian Religion, or what is
tantamount to it. We are, in this case, guilty of will-worship--of
superstition--of instituting in Christ's kingdom a day for religious
worship, unknown to the AUTHOR of our salvation. Vilely presumptuous
should we be to do this. Did I believe that Jesus Christ had no
Sabbath day in his Gospel, I should shudder with horror to look back
on the long period of seventeen hundred years, and see almost the
whole christian world, in all countries, of all communions, and in
the purest times in the Apostle's days, plunged into so great and
dreadful an Error--guilty of making laws in Christ's kingdom--of
usurping his kingly office--and of tearing from him, his
sceptre.----Besides all this, how often hath a gracious and merciful
God, blessed the Christian Sabbath: poured out, in rich abundance,
his sanctifying spirit, on his worshipping Assemblies: comforted,
enlightened--instructed--and animated those, who have conscientiously
observed the Sabbath? But if it be not a day of his own appointment,
would it not be countenancing human inventions and innovations in
Religion, so often to have displayed his power and grace on that
day--so often to have blessed it for the consolation of his people,
and their edification?--_It hath indeed been one of the chief means_
of preserving Religion in the world to this day.
I have now finished the argument in favour of the institution of the
Christian Sabbath. And that you, my hearers, may feel that
conviction, which it ought to produce, and that justice may be done
to it, I will very concisely recapitulate what has been illustrated,
and present it to you in one view. The supreme Being, at the close of
Creation, in his infinite wisdom and goodness, set apart for
religious purposes, a seventh portion of time. And the day thus
sanctified and blessed, and which some suppose was the first day of
the week, but I conceive not upon sufficient grounds, was most
probably observed, from Adam to Moses. The original institution of
the Sabbath was renewed by Moses, ratified by the fourth commandment,
and observed most strictly by the antient Church of God from Moses to
Christ. A greater obligation lies upon Christians to keep a weekly
Sabbath in memory of the work of Redemption, than on the Israelites
to keep one in memory of their deliverance from slavery and
oppression in Egypt. We are expressly told, in prophesy, that a
Sabbath was to be observed in Gospel times. The Jewish Sabbath was
abolished, or the seventh day Sabbath was changed into the Christian
or first day Sabbath. Jesus Christ distinguished, with peculiar marks
of honor, the first day of the week, the day of his
resurrection.--The first day of the week was sanctified, as a day of
public worship, by the primitive Churches under the order of the
Apostles.--The first day of the week is expressly called, in the
New-Testament, the _Lord's day,_ the common appellation of the
Christian Sabbath. The happiness of heaven is represented, as the
constant keeping of a Sabbath.--The law of the Sabbath, is a moral
law, and as such perpetually binding. The whole Christian Church,
from the days of the Apostles, have, a few only excepted, kept the
first day of the week as holy time. God hath, from age to age,
blessed the Sabbath, or first day of the week, by the communications
of his grace and spirit on that day. No men or body of men could
appoint a day for public worship, without usurping in Christ's
kingdom, to be weekly observed as a Sabbath.--No human appointments
or inventions are admissible in the Christian dispensation--and the
Christian Sabbath has been one of the principal means of preserving,
in the world, to this day our holy religion.--These are the reasons
why all Christians are to observe, as holy time, the first day of the
week. These reasons appear to me abundantly sufficient to justify us
in the religious observation of the Christian Sabbath, as it is
usually called, and have done so to thousands of pious Christians and
Ministers much wiser and better than myself, even to almost the WHOLE
CHRISTIAN WORLD. That man who denies what, all the wise and good,
great and learned--all Christians in all ages, deem sacred, and fully
contained in the holy scriptures, had need to look well to his
arguments. He ought, in all modesty and diffidence, to ask himself,
"who--and what am I, that I should rise up against, and condemn the
WHOLE CHRISTIAN WORLD, a few only excepted?"
Perhaps it may not be improper here, to pay a moment's attention to a
question which has been sometimes asked, as an objection to the
Christian Sabbath: it is this, why have we not an _express_ and
_formal_ account of the abolition of the seventh-day or Jewish
Sabbath, and the institution of the Christian or first day Sabbath in
the room of it? In a point of such acknowledged importance, would it
not be reasonable to expect some very express and minute instruction?
It would be sufficient to reply, who are we, that we should undertake
to say how minutely or expressly a point should be revealed; or that
we should dictate to infinite Wisdom what kind of information to give
us? But it is apprehended there are very obvious reasons why we have
not a minute and explicit account of the change of the Jewish into
the Christian Sabbath. Every thing in the Gospel dispensation is
gradually opened. Consideration is had to the weaknesses and
prejudices of the Jews. Christ, with admirable wisdom, adapted his
instructions to the minds of his hearers: opening one thing after
another, in a happy succession, as they could bear it, or comprehend
him. So did his Apostles. And they followed a perfect example. It is
sufficient, entirely so, if, in the end, we have COMPLETE and FULL
instruction. And that we have on the subject before us, I trust is
clearly proved by the foregoing reasoning.
Having finished what I intended on this important subject, I shall
make the application, in the words of a late amiable writer--"If,"
says he, addressing himself to people on their abuse of the Sabbath,
"you will proceed in profaning it, give me leave to say you will be
more inexcusable than ever. You are answerable to God for your
contempt of his institutions, and all the injury you hereby do, to
your own souls, to the souls of others, and to the credit and
interest of Religion." May I not hope, some of you are resolved,
never more to abuse or mis-spend sacred time? that you and your
houses will more carefully sanctify the Sabbath, and more steadily
serve the Lord? Give me leave to add one general remark on the whole
subject of Sabbath-Sanctification. In order to judge of the character
of my acquaintance, and their real state towards God, I have always
observed and enquired, _how they kept the Sabbath._ I look upon the
religious observation of it, as a good proof of their piety; and a
neglect of it, as a melancholy proof, that they are insincere in
heart, whatever they may profess; and by taking in the whole of their
conduct, as far as it hath come to my knowledge, I think I have not
been deceived in my sentiments concerning them. Those that have most
strictly observed the Sabbath, have been in other respects, _the best
Christians_: those that have been careless herein, have shown by
other instances in their behaviour, that they have not _had the root
of the matter in them._ So that upon the whole, I must be of the same
mind, with that pious Divine, Mr. Bolton, "it is a thousand to one
that a strict observer of the Lord's day is sincere towards God; and
as great odds that a Sabbath-breaker, however he may deceive himself,
is a _hypocrite._"--I conclude this discourse and subject with the
words of Nehemiah, after he had described his zealous attempts to
promote the sanctification of the Sabbath, _Remember me, O my God,
concerning this also, and spare me according to the greatness of thy
mercy._ AMEN.