by
(1703-1758)
“Now concerning the collection for
the saints, 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.” (I Corinthians 16:1, 2)
We find in the New Testament often mentioned a certain collection,
which was made by the Grecian churches, for the brethren in Judea, who
were reduced to pinching want by a dearth which then prevailed, and was
the heavier upon them by reason of their circumstances, they having been
from the beginning oppressed and persecuted by the unbelieving Jews.
This collection or contribution is twice mentioned in the Acts, 11:28-30
and 24:17. It is also noticed in several of the epistles: as Rom. 15:26
and Gal. 2:10. But it is most largely insisted on, in these two
epistles to the Corinthians: in this first epistle, 16, and in the
second epistle, 8 and 9. The apostle begins the directions, which in
this place he delivers concerning this matter, with the words of the
text — wherein we may observe,
I. What is the thing to be done concerning which the apostle gives
them direction — the exercise and manifestation of their charity towards
their brethren — by communicating to them for the supply of their
wants, which was by Christ and his apostles often insisted on, as one
main duty of the Christian religion and is expressly declared to be so
by the apostle James, chap. 1:27, “Pure religion and undefiled before
God and the Father is this, to visit the fatherless and widows in their
affliction.”
II. We may observe the time on which the apostle directs that this should be done,
viz.
“on the first day of the week.” By the inspiration of the Holy Ghost he
insists upon it, that it be done on such a particular day of the week,
as if no other day would do so well as that, or were so proper and fit a
time for such a work. — Thus, although the inspired apostle was not for
making that distinction of days in gospel times, which the Jews made,
as appears by Gal. 4:10, “Ye observe days, and months,” etc., yet here
he gives the preference to one day of the week, before any other, for
the performance of a certain great duty of Christianity.
III. It may be observed that the apostle had given to other churches,
that were concerned in the same duty, to do it on the first day of the
week: “As I have given orders to the churches of Galatia, even so do
ye.” Whence we may learn, that it was nothing peculiar in the
circumstances of the Christians at Corinth, which was the reason why the
Holy ghost insisted that they should perform this duty
on this day of the week. The apostle had given the like orders to the churches of Galatia.
Now Galatia was far distant from Corinth: the sea parted them, and
there were several other countries between them. Therefore it cannot be
thought that the Holy Ghost directs them to this time upon any
secular account, having respect to some particular circumstances of the people in that city, but upon a
religious
account. In giving the preference to this day for such work, before any
other day, he has respect to something which reached all Christians
throughout the wide world.
And by other passages of the New Testament, we learn that the case
was the same as to other exercises of religion, and that the first day
of the week was preferred before any other day, in churches immediately
under the care of the apostles, for an attendance on the exercises of
religion in general. Acts 20:7, “Upon the first day of the week, when
the disciples came together to break bread, Paul preached unto them.” It
seems by these things to have been among the primitive Christians in
the apostles’ days, with respect to the first day of the week, as it was
among the Jews, with respect to the seventh.
We are taught by Christ, that the doing of alms and showing of mercy
are proper works for the Sabbath-day. When the Pharisees found fault
with Christ for suffering his disciples to pluck the ears of corn, and
eat on the Sabbath, Christ corrects them with that saying, “I will have
mercy and not sacrifice;” Mat. 12:7. And Christ teaches that works of
mercy are proper to be done on the Sabbath, Luke 13:15, 16, and 14:5. —
These works used to be done on sacred festivals and days of rejoicing
under the Old Testament, as in Nehemiah’s and Esther’s time, Neh. 8:10
and Est. 9:19, 22. — And Josephus and Philo, two very noted Jews, who
wrote not long after Christ’s time, give an account that it was the
manner among the Jews on the Sabbath, to make collections for sacred and
pious uses.
DOCTRINE
It is the mind and will of God that the first day of the week should
be especially set apart among Christians for religious exercises and
duties.
That this is the doctrine which the Holy Ghost intended to teach us,
by this and some other passages of the New Testament, I hope will appear
plainly by the sequel. This is a doctrine that we have been generally
brought up in by the instructions and examples of our ancestors, and it
has been the general profession of the Christian world, that this day
ought to be religiously observed and distinguished from other days of
the week. However, some deny it. Some refuse to take notice of the day,
as different from other days. Others own that it is a laudable custom of
the Christian church, into which she fell by agreement and by
appointment of her ordinary rulers, to set apart this day for public
worship. But they deny any other original to such an observation of the
day, than prudential human appointment. Others religiously observe the
Jewish Sabbath, as of perpetual obligation, and that we want a
foundation for determining that that is abrogated, and another day of
the week is appointed in the room of the seventh.
All these classes of men say that there is no clear revelation that
it is the mind and will of God, that the first day of the week should be
observed as a day to be set apart for religious exercises, in the room
of the ancient Sabbath, which there ought to be in order to the
observation of it by the Christian church as a divine institution. They
say that we ought not to go upon the tradition of past ages, or upon
uncertain and far-fetched inferences from some passages of the history
of the New Testament, or upon some obscure and uncertain hints in the
apostolic writings. But that we ought to expect a plain institution,
which they say we may conclude God would have given us, if he had
designed that the whole Christian church, in all ages, should observe
another day of the week for a holy Sabbath, than that which was
appointed of old by plain and positive institution.
So far it is undoubtedly true that if this be the mind and will of
God, he has not left the matter to human tradition, but has so revealed
his mind about it, in his Word, that there is to be found good and
substantial evidence that it is his mind. Doubtless, the revelation is
plain enough for them that have ears to hear: that is for them that will
justly exercise their understandings about what God says to them. No
Christian, therefore, should rest till he has satisfactorily discovered
the mind of God in this matter. If the Christian Sabbath be of divine
institution, it is doubtless of great importance to religion that it be
well kept, and therefore, that every Christian be well acquainted with
the institution.
If men take it only upon trust, and keep the first day of the week
because their parents taught them so, or because they see others do it,
they will never be likely to keep it so conscientiously and strictly, as
if they had been convinced by seeing for themselves that there are good
grounds in the Word of God for their practice. Unless they do see thus
for themselves, whenever they are negligent in sanctifying the Sabbath
or are guilty of profaning it, their consciences will not have that
advantage to smite them for it, as otherwise they would. — And those who
have a sincere desire to obey God in all things, will keep the Sabbath
more carefully and more cheerfully, if they have seen and been convinced
that therein they do what is according to the will and command of God,
and what is acceptable to him. [They] will also have a great deal more
comfort in the reflection upon their having carefully and painfully kept
the Sabbath.
Therefore, I design now, by the help of God, to show that it is
sufficiently revealed in the Scriptures, to be the mind and will of God,
that the first day of the week should be distinguished in the Christian
church from other days of the week, as a Sabbath, to be devoted to
religious exercises.
In order to this, I shall here premise that the mind and will of God,
concerning any duty to be performed by us, may be sufficiently revealed
in his Word, without a particular precept in so many express terms,
enjoying it. The human understanding is the ear to which the Word of God
is spoken; and if it be so spoken, that
that ear may plainly
hear it, it is enough. God is sovereign as to the manner of speaking his
mind, whether he will speak it in express terms, or whether he will
speak it by saying several other things which imply it, and from which
we may, by comparing them together, plainly perceive it. If the mind of
God be but revealed, if there be but sufficient means for the
communication of his mind to our minds, that is sufficient: whether we
hear so many express words with our ears, or see them in writing with
our eyes, or whether we see the thing that he would signify to us, by
the eye of reason and understanding.
Who can positively say that if it had been the mind of God, that we
should keep the first day of the week, he would have commanded it in
express terms, as he did the observation of the seventh day of old?
Indeed, if God had so made our faculties, that we were not capable of
receiving a revelation of his mind in any other way, then there would
have been some reason to say so. But God has given us such
understandings, that we are capable of receiving a revelation, when made
in another manner. And if God deals with us agreeably to our natures,
and in a way suitable to our capacities, it is enough. If God discovers
his mind in any way whatsoever, provided it be according to our
faculties, we are obliged to obedience, and God may expect our notice
and observance of his revelation, in the same manner as if he had
revealed it in express terms.
I shall speak upon this subject under these two general propositions.
I. It is sufficiently clear, that it is the mind of God, that one day
of the week should be devoted to rest, and to religious exercises,
throughout all ages and nations.
II. It is sufficiently clear, that under the gospel-dispensation, this day is the first day of the week.
I. Prop. It is sufficiently clear that it is the mind of God, that
one day of the week should be devoted to rest and to religious
exercises, throughout all ages and nations: not only among the ancient
Israelites, till Christ came, but even in these gospel times and among
all nations professing Christianity.
First, from the consideration of the nature and state of
mankind in this world, it is most consonant to human reason that certain
fixed parts of time should be set apart, to be spent by the church
wholly in religious exercises, and in the duties of divine worship. It
is a duty incumbent on all mankind, in all ages alike, to worship and
serve God. His service should be our great business. It becomes us to
worship him with the greatest devotion and engagedness of mind, and
therefore to put ourselves, at proper times, in such circumstances as
will most contribute to render our minds entirely devoted to this work,
without being diverted or interrupted by other things.
The state of mankind in this world is such that we are called to
concern ourselves in secular business and affairs, which will
necessarily, in a considerable degree, take up the thoughts and engage
the attention of the mind. However, some particular persons may be in
circumstances more free and disengaged. Yet the state of mankind is such
that the bulk of them, in all ages and nations, are called ordinarily
to exercise their thoughts about secular affairs, and to follow worldly
business, which in its own nature, is remote from the solemn duties of
religion.
It is therefore most meet and suitable that certain times should be
set apart, upon which men should be required to throw by all other
concerns: that their minds may be the more freely and entirely engaged
in spiritual exercises in the duties of religion and in the immediate
worship of God, and that their minds being disengaged from common
concerns, their religion may not be mixed with them.
It is also suitable that these times should be fixed and settled,
that the church may agree therein and that they should be the same for
all, that men may not interrupt one another, but may rather assist one
another by mutual example: for example has a great influence in such
cases. If there be a time set apart for public rejoicing, and there be a
general manifestation of joy, the general example seems to inspire men
with a spirit of joy: one kindles another. So, if it be a time of
mourning, and there be general appearances and manifestations of sorrow,
it naturally affects the mind: it disposes it to depression, it casts a
gloom upon it, and does as it were dull and deaden the spirits. So, if a
certain time be set apart as holy time, for general devotion and solemn
religious exercises, a general example tends to render the spirit
serious and solemn.
Second, without doubt, one proportion of time is better and
fitter than another for this purpose. One proportion is more suitable to
the state of mankind and will have a greater tendency to answer the
ends of such times, than another. The times may be too far asunder. I
think human reason is sufficient to discover that it would be too seldom
for the purposes of such solemn times, that they should be but once a
year. So, I conclude, nobody will deny but that such times may be too
near together to agree with the state and necessary affairs of mankind.
Therefore, there can be no difficulty in allowing that some certain
proportion of time, whether we can exactly discover it or not, is really
fittest and best — considering the end for which such times are kept,
and the condition, circumstances, and necessary affairs of men; and
considering what the state of man is, taking one age and nation with
another — more convenient and suitable than any other, which God may
know and exactly determine, though we, by reason of the scantiness of
our understandings, cannot.
As a certain frequency of the returns of these times may be more
suitable than any other, so one length or continuance of the times
themselves may be fitter than another, to answer the purposes of such
times. If such times, when they come, were to last but an hour, it would
not well answer the end. For then worldly things would crowd too nearly
upon sacred exercises, and there would not be that opportunity to get
the mind so thoroughly free and disengaged from other things, as there
would be if the times were longer. Being so short, sacred and profane
things would be as it were mixed together. Therefore, a certain distance
between these times, and a certain continuance of them when they come,
is more proper than others, which God knows and is able to determine,
though perhaps we cannot.
Third, it is unreasonable to suppose any other, than that
God’s working six days and resting the seventh, and blessing and
hallowing it, was to be of general use in determining this matter. It
was written that the practice of mankind in general might some way or
other be regulated by it. What could be the meaning of God’s resting the
seventh day and hallowing and blessing it, which he did before the
giving of the fourth commandment, unless he hallowed and blessed it with
respect to mankind? For he did not bless and sanctify it with respect
to himself, or that he within himself might observe it: as that is most
absurd. And it is unreasonable to suppose that he hallowed it only with
respect to the Jews, a particular nation, which rose up above two
thousand years after.
So much therefore must be intended by it, that it was his mind, that
mankind should, after his example, work six days and then rest and
hallow or sanctify the next following: that they should sanctify every
seventh day, or that the space between rest and rest, one hallowed time
and another, among his creatures here upon earth, should be six days. —
So that it hence appears to be the mind and will of God that not only
the Jews, but man in all nations and ages, should sanctify one day in
seven: which is the thing we are endeavoring to prove.
Fourth, the mind of God in this matter is clearly revealed in
the fourth commandment. The will of God is there revealed, not only that
the Israelitish nation, but that all nations, should keep every seventh
day holy, or which is the same thing, one day after every six. This
command, as well as the rest, is doubtless everlasting and of perpetual
obligation, at least as to the substance of it, as is intimated by its
being engraven on the tables of stone. Nor is it to be thought that
Christ ever abolished any command of the ten, but that there is the
complete number ten yet, and will be to the end of the world.
Some say, that the fourth command is perpetual, but not in its
literal sense: not as designing any particular proportion of time to be
set apart and devoted to literal rest and religious exercises. They say
that it stands in force only in a mystical sense,
viz. as that
weekly rest of the Jews typified spiritual rest in the Christian church,
and that we under the gospel are not to make any distinction of one day
from another, but are to keep all time holy, doing everything in a
spiritual manner.
But this is an absurd way of interpreting the command, as it refers
to Christians. For if the command be so far abolished, it is entirely
abolished. For it is the very design of the command, to fix the time of
worship. The first command fixes the object, the second the means, the
third the manner, the fourth the time. And if it stands in force now
only as signifying a spiritual, Christian rest, and holy behavior at all
times, it does not remain as one of the ten commands, but as a summary
of all the commands.
The main objection against the perpetuity of this command is that the
duty required is not moral. Those laws whose obligations arises from
the nature of things and from the general state and nature of mankind,
as well as from God’s positive revealed will, are called moral laws.
Others, whose obligation depends merely upon God’s positive and
arbitrary institution, are not moral: such as the ceremonial laws, and
the precepts of the gospel about the two sacraments. Now, the objectors
say, they will allow all that is moral in the decalogue to be of
perpetual obligation. But this command, they say, is not moral.
But this objection is weak and insufficient for the purpose for which
it is brought, or to prove that the fourth command, as to the substance
of it, is not of perpetual obligation. For,
1. If it should be allowed that there is no morality belonging to the
command, and that the duty required is founded merely on arbitrary
institution, it cannot therefore be certainly concluded that the command
is not perpetual. We know that there may be commands in force under the
gospel and to the end of the world, which are not moral. Such are the
institutions of the two sacraments. And why may there not be positive
commands in force in all ages of the church? If positive, arbitrary
institutions are in force in gospel-times, what is there which concludes
that no positive precept give before the times of the gospel can yet
continue in force? But,
2. As we have observed already, the thing in general that there
should be certain fixed parts of time set apart to be devoted to
religious exercises, is founded in the fitness of the thing, arising
from the nature of things, and the nature and universal state of
mankind. Therefore, there is as much reason that there should be a
command of perpetual and universal obligation about this, as about any
other duty whatsoever. For if the thing in general, that there be a time
fixed, be founded in the nature of things, there is consequent upon it a
necessity, that the time be limited by a command. For there must be a
proportion of time fixed, or else the general moral duty cannot be
observed.
3. The particular determination of the proportion of time in the
fourth commandment, is also founded in the nature of things, only our
understandings are not sufficient absolutely to determine it of
themselves. We have observed already that without doubt one proportion
of time is in itself fitter than another, and a certain continuance of
time fitter than any other, considering the universal state and nature
of mankind, which God may see, though our understandings are not perfect
enough absolutely to determine it. So that the difference between this
command and others, does not lie in this (that other commands are
founded in the fitness of the things themselves, arising from the
universal state and nature of mankind, and this not), but only that the
fitness of other commands is more obvious to the understandings of men,
and they might have seen it of themselves. But this could not be
precisely discovered and positively determined without the assistance of
revelation.
So that the command of God, that every seventh day should be devoted
to religious exercises, is founded in the universal state and nature of
mankind, as well as other commands. Only man’s reason is not sufficient,
without divine direction, so exactly to determine it. Though perhaps
man’s reason is sufficient to determine that it ought not to be much
seldomer, nor much oftener, than once in seven days.
Fifth, God appears in his Word laying abundantly more weight
on this precept concerning the Sabbath, than on any precept of the
ceremonial law. It is in the decalogue, one of the ten commands, which
were delivered by God with an audible voice. It was written with his own
finger on the tables of stone in the mount, and was appointed
afterwards to be written on the tables which Moses made. The keeping of
the weekly Sabbath is spoken of by the prophets, as that wherein
consists a great part of holiness of life, and is inserted among moral
duties, Isa. 58:13, 14, “If thou turn away thy foot from the sabbath,
from doing thy pleasure on my holy day; and call the sabbath a delight,
the holy of the Lord, honourable; and shalt honour him, not doing thine
own words: then shalt thou delight thyself in the Lord; and I will cause
thee to ride upon the high places of the earth, and fee thee with the
heritage of Jacob thy father: for the mouth of the Lord hath spoken it.”
Sixth, it is foretold that this command should be observed in
gospel-times, as in Isa. 56 at the beginning, where the due observance
of the Sabbath is spoken of as a great part of holiness of life, and is
placed among moral duties. It is also mentioned as a duty that should be
most acceptable to God from his people, even where the prophet is
speaking of gospel-times, as in the foregoing chapter, and in the first
verse of this chapter. And, in the third and fourth verses, the prophet
is speaking of the abolition of the ceremonial law in gospel-times, and
particularly of that law, which forbids eunuchs to come into the
congregation of the Lord.
Yet, here the man is pronounced blessed, who
keeps the Sabbath from polluting it, verse 2. And even in the very
sentence where the eunuchs are spoken of as being free from the
ceremonial law, they are spoken of as being yet under obligation to keep
the Sabbath, and actually keeping it, as that which God lays great
weight upon: “For thus saith the Lord, unto the eunuchs that keep my
sabbaths, and choose the things that please me, and take hold of my
covenant; Even unto them will I give in mine house, and within my walls,
a place and a name better than of sons and of daughters: I will give
them an everlasting name, that shall not be cut off.”
Besides, the strangers spoken of in the sixth and seventh verses, are
the Gentiles, that should be called in the times of the gospel, as is
evident by the last clause in the seventh, and by the eighth verse: “For
mine house shall be called an house of prayer for all people. The Lord
God, which gathereth the outcasts of Israel, saith, Yet will I gather
others to him, besides those that are gathered unto him.” Yet it is
represented here as their duty to keep the Sabbath: “Also the sons of
the stranger, that join themselves to the Lord, to serve him, and to
love the name of the Lord, to be his servants, every one that keepeth
the sabbath from polluting it, and taketh hold of my covenant; even them
will I bring to my holy mountain, and make them joyful in my house of
prayer.”
Seventh, a further argument for the perpetuity of the Sabbath,
we have in Mat. 24:20, “Pray ye that your flight be not in the winter,
neither on the sabbath-day.” Christ is here speaking of the flight of
the apostles and other Christians out of Jerusalem and Judea, just
before their final destruction, as is manifest by the whole context, and
especially by the 16th verse, “Then let them which be in Judea flee
into the mountains.” But this final destruction of Jerusalem was after
the dissolution of the Jewish constitution, and after the Christian
dispensation was fully set up. Yet, it is plainly implied in these words
of our Lord, that even then Christians were bound to a strict
observation of the Sabbath.
Thus I have shown that it is the will of God that every seventh day be devoted to rest and to religious exercises.
II. Prop. That it is the will of God that under the gospel
dispensation, or in the Christian church, this day should be the first
day of the week.
In order to the confirmation of this, let the following things be considered.
First, the words of the fourth commandment afford no
objections against this being the day that should be the Sabbath, any
more than against any other day. That this day, which according to the
Jewish reckoning, is the first of the week, should be kept as a Sabbath,
is no more opposite to any sentence or word of the fourth command, than
that the seventh of the week should be the day. The words of the fourth
command do not determine which day of the week we should keep as a
Sabbath. They merely determine, that we should rest and keep as a
Sabbath every seventh day, or one day after every six. It says, “Six
days thou shalt labour, and the seventh thou shalt rest;” which implies
no more, than that after six days of labour, we shall upon the next to
the sixth, rest and keep it holy. And this we are obliged to do forever.
But the words no way determine where those six days shall begin, and so
where the rest or Sabbath shall fall. There is no direction in the
fourth command how to reckon the time,
i.e. where to begin and end it. But that is supposed to be determined otherwise.
The Jews did not know, by the fourth command, where to begin their
six days, and on which particular day to rest: this was determined by
another precept. The fourth command does indeed suppose a particular day
appointed; but it does not appoint any. It requires us to rest and keep
holy a seventh day, one after every six of labor, which particular day
God either had or should appoint. The particular day was determined for
that nation in another place,
viz. in Exo. 16:23-26, “And he said
unto them, this is that which the Lord hath said, Tomorrow is the rest
of the holy sabbath unto the Lord: bake that which ye will bake, today,
and seethe that ye will seethe; and that which remaineth over, lay up
for you to be kept until the morning. And Moses said, Eat that today;
for today is a sabbath unto the Lord: today ye shall not find it in the
field. Six days ye shall gather it; but on the seventh day, which is the
sabbath, in it there shall be none.” This is the first place where we
have any mention made of the Sabbath, from the first Sabbath on which
God rested.
It seems that the Israelites, in the time of their bondage in Egypt,
had lost the true reckoning of time by the days of the week, reckoning
from the first day of the creation. They were slaves and in cruel
bondage and had in a great measure forgotten the true religion. For we
are told that they served the gods of Egypt. And it is not to be
supposed that the Egyptians would suffer their slaves to rest from their
work every seventh day. Now, they having remained in bondage for so
long a time, had probably lost the weekly reckoning. Therefore, when God
had brought them out of Egypt into the wilderness, he made known to
them the Sabbath, on the occasion and in the manner recorded in the text
just now quoted. Hence, we read in Nehemiah that when God had led the
children of Israel out of Egypt, etc. he made known unto them his holy
Sabbath, Neh. 9:14, “And madest known unto them the holy sabbath.” To
the same effect, we read din Eze. 20:10, 12, “Wherefore I caused them to
go forth out of the land of Egypt, and brought them into the
wilderness. Moreover also, I gave them my sabbaths.”
But they never would have known where the particular day would have
fallen by the fourth command. Indeed, the fourth command, as it was
spoken to the Jews, did refer to their Jewish Sabbath. But that does not
prove that the day was determined and appointed by it. The precept in
the fourth command is to be taken generally of such a seventh day as God
should appoint, or had appointed. And because such a particular day had
been already appointed for the Jewish church, therefore, as it was
spoken to them, it did refer to that particular day. But this does not
prove, but the same words refer to another appointed seventh day, now in
the Christian church. The words of the fourth command may oblige the
church, under different dispensations, to observe different appointed
seventh days, as well as the fifth command may oblige different persons
to honor different fathers and mothers.
The Christian Sabbath, in the sense of the fourth command, is as much
the seventh day as the Jewish Sabbath, because it is kept after six
days of labor as well as that. It is the seventh reckoning from the
beginning of our first working-day, as well as that was the seventh from
the beginning of their first working day. All the difference is that
the seven days formerly began from the day after God’s rest from the
creation, and now they begin the day after that. It is no matter by what
names the days are called: if our nation had, for instance, called
Wednesday the first day of the week, it would have been all one as to
this argument.
Therefore, by the institution of the Christian Sabbath, there is no
change from the fourth command; but the change is from another law,
which determined the beginning and ending of their working days. So that
those words of the fourth command,
viz. “For in six days the
Lord made heaven and earth, the sea, and all that in them is, and rested
the seventh day; wherefore the Lord blessed the sabbath-day, and
hallowed it.” These words are not made insignificant to Christians, by
the institution of the Christian Sabbath. They still remain in their
full force as to that which is principally intended by them. They were
designed to give us a reason why we are to word but six days at a time,
and then rest on the seventh, because God has set us the example. And
taken so, they remain still in as much force as ever they were. This is
the reason still, as much as ever it was, why we may work but six days
at a time. What is the reason that Christians rest every seventh, and
not every eighth, or every ninth, or tenth day? It is because God worked
six days and rested the seventh.
It is true, these words did carry something further in their meaning,
as they were spoken to the Jews, and to the church before the coming of
Christ. It was then also intended by them that the seventh day was to
be kept in commemoration of the work of creation. But this is no
objection to the supposition that the words, as they relate to us, do
not import all that they did, as they related to the Jews. For there are
other words which were written upon those tables of stone with the ten
commandments, which are known and allowed not to be of the same import,
as they relate to us, and as they related to the Jews,
viz. these
words, in the preface to the ten commandments, “I am the Lord thy God,
which brought thee out of the land of Egypt, out of the house of
bondage.” — These words were written on the tables of stone with the
rest, and are spoken to us, as well as to the Jews. They are spoken to
all to whom the commandments themselves are spoken, for they are spoken
as an enforcement of the commandments. But they do not now remain in all
the signification which they had, as they respected the Jews. For we
never were brought out of Egypt, out of the house of bondage, except in a
mystical sense. — The same may be said of those words which are
inserted in the commandments themselves, Deu. 5:15, “And remember that
thou wast a servant in the land of Egypt, and that the Lord thy God
commanded thee out thence, through a mighty hand and by a stretched-out
arm: therefore the Lord thy God commanded thee to keep the sabbath-day.”
So that all the arguments of those who are against the Christian
Sabbath, drawn from the fourth command, which are all their strength,
come to nothing.
Second, that the ancient church was commanded to keep a
seventh day in commemoration of the work of creation, is an argument for
the keeping of a weekly Sabbath in commemoration of the work of
redemption, and not any reason against it.
We read in Scripture of two creations, the old and the new, and these
words of the fourth command are to be taken as of the same force to
those who belong to the new creation, with respect to that new creation
as they were to those who belonged to the old creation, with respect to
that. We read that “in the beginning God created the heaven and the
earth,” and the church of old were to commemorate that work. But when
God creates a new heaven and a new earth, those that belong to this new
heaven and new earth, by a like reason, are to commemorate the creation
of their heaven and earth.
The Scriptures teach us to look upon the old creation as destroyed,
and as it were annihilated by sin; or, as being reduced to a chaos
again, without form and void, as it was at first. Jer. 4:22, 23, “They
are wise to do evil, but to do good they have n knowledge. I beheld the
earth, and lo, it was without form and void: and the heavens, and they
had no light!”
i.e. were reduced to the same state in which they
were at first; the earth was without form and void, and there was no
light, but darkness was upon the face of the deep.
The Scriptures further teach us to call the gospel-restoration and
redemption, a creation of a new heaven and a new earth; Isa. 65:17, 18,
“For behold, I create new heavens, and a new earth; and the former shall
not be remembered, nor come into mind. But be you glad and rejoice
forever in that which I create: for behold, I create Jerusalem a
rejoicing, and her people a joy.” And Isa. 51:16, “And I have put my
words in thy mouth, and have covered thee in the shadow of mine hand,
that I may plant the heavens, and lay the foundations of the earth, and
say unto Zion, Thou art my people.” And Isa. 66:22, “For as the new
heavens and the new earth which I will make,” etc. — In these places we
are not only told a new creation, or new heavens and a new earth, but we
are told what is meant by it,
viz. The gospel renovation, the
making of Jerusalem a rejoicing, and her people a joy, saying unto Zion,
“Thou art my people,” etc. The prophet, in all these places, is
prophesying of the gospel-redemption.
The gospel-state is everywhere spoken of as a renewed state of
things, wherein old things are passed away, and all things become new:
we are said to be created unto Christ Jesus unto good works. All things
are restored and reconciled whether in heaven or in earth, and God has
caused light to shine out of darkness, as he did at the beginning. And
the dissolution of the Jewish state was often spoken of in the Old
Testament as the end of the world. — But we who belong to the
gospel-church, belong to the new creation. Therefore there seems to be
at least as much reason that we should commemorate the work of this
creation, as that the members of the ancient Jewish church should
commemorate the work of the old creation.
Third, there is another thing which confirms it (that the
fourth command teaches God’s resting from the new creation, as well as
from the old), which is that the Scriptures expressly speak of the one
as parallel with the other:
i.e. Christ’s resting from the work
of redemption is expressly spoken of as being parallel with God’s
resting from the work of creation. Heb. 4:10, “For he that is entered
into his rest, he also hath ceased from his own works, as God did from
his.”
Now Christ rested from his works when he rose from the dead, on the
first day of the week. When he rose from the dead, then he finished his
work of redemption. His humiliation was then at an end: he then rested
and was refreshed. — When it is said, “There remaineth a rest to the
people of God;” in the original, it is, a
sabbatism, or
the keeping of a Sabbath:
and this reason is given for it, “For he that entered into his rest, he
also hath ceased from his own works, as God did from his.” — These
three things at least we are taught by these words:
1. To look upon Christ’s rest from his work of redemption, as
parallel with God’s rest from the work of creation. For they are
expressly compared together, as parallel one with the other.
2. They are spoken of as parallel, particularly in this respect,
viz.
the relation which they both have to the keeping of a Sabbath among
God’s people, or with respect to the influence which these two rests
have as to sabbatizing in the church of God. For it is expressly with
respect to this that they are compared together. Here is an evident
reference to God’s blessing and hallowing the day of his rest from the
creation to be a Sabbath, and appointing a Sabbath of rest in imitation
of him. For the apostle is speaking of this, verse 4, “For he spake in a
certain place of the seventh day on this wise, And God did rest the
seventh day from all his works.” Thus far is evident, whatever the
apostle has respect to by this keeping of a Sabbath by the people of
God: whether it be a weekly sabbatizing on earth or a sabbatizing in
heaven.
3. It is evident in these words that the preference is given to the latter rest,
viz.
the rest of our Savior from his works, with respect to the influence it
should have or relation it bears, to the sabbatizing of the people of
God, now under the gospel, evidently implied in the expression, “There
remaineth therefore a sabbatism to the people of God. For he that
entered into his rest,” etc. For in this sabbatism appointed in
remembrance of God’s rest from the work of creation, does not remain,
but ceases, and that this new rest, in commemoration of Christ’s resting
from his works, remains in the room of it.
Fourth, the Holy Ghost has implicitly told us that the Sabbath
which was instituted in commemoration of the old creation, should not
be kept in gospel-times. Isa. 65:17, 18. There we are told that when God
should create new heavens and a new earth, the former should not be
remembered, nor come into mind. If this be so, it is not to be supposed
that we are to keep a seventh part of time, on purpose to remember it,
and call it to mind.
Let us understand this which way we will, it will not be well
consistent with the keeping of one day in seven, in the gospel-church,
principally for the remembrance and calling to mind of the old creation.
If the meaning of the place be only this — that the old creation shall
not be remembered nor come into mind in comparison with the
new, that the
new
will be so much more remarkable and glorious, will so much more nearly
concern us, so much more notice will taken of it, and it will be thought
so much more worthy to be remembered and commemorated, that the other
will not be remembered, nor come into mind — it is impossible that it
should be more to our purpose. For then hereby the Holy Ghost teaches
us, that the Christian church has much more reason to commemorate the
new creation than the old; insomuch, that the old is worthy to be
forgotten in comparison with it.
And as the old creation was no more to be remembered, nor come into
mind; so, in the following verse, the church is directed forever to
commemorate the new creation, “But be you glad, and rejoice for ever in
that which I create; for behold, I create Jerusalem a rejoicing, and her
people a joy;”
i.e. Though you forget the old, yet forever to the end of the world, keep a remembrance of the new creation.
Fifth, it is an argument that the Jewish Sabbath was not to be
perpetual, that the Jews were commanded to keep it in remembrance of
their deliverance out of Egypt. One reason why it was instituted was
because God thus delivered them, as we are expressly told, Deu. 5:15,
“And remember that thou wast a servant in the land of 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 commanded thee to keep
the sabbath-day.” Now can any person think that God would have all
nations under the gospel, and to the end of the world, keep a day every
week, which was instituted in remembrance of the deliverance of the Jews
out of Egypt?
Sixth, the Holy Ghost has implicitly told us that instituted
memorials of the Jews’ deliverance from Egypt should be no longer upheld
in gospel-times, Jer. 16:14-15. The Holy Ghost, speaking of
gospel-times, says, “Therefore, behold the days come, saith the Lord,
that it shall no more be said, The Lord liveth that brought up the
children of Israel out of Egypt; but the Lord liveth that brought up the
children of Israel from the land of the north, and from all the lands
whither he had driven them; and I will bring them again into their own
land.”
They shall no more say, The Lord liveth that brought, etc. i.e. at least they shall keep up no more any public memorials of it.
If there be a Sabbath kept up in gospel-times, as we have shown there
must be it is more just from these words to suppose that it should be
as a memorial of that which is spoken of in the latter verse,
the bringing up of the children of Israel from the land of the north:
that is the redemption of Christ and his bringing home the elect, not
only from Judea, but from the north, and from all quarters of the world.
— See Isa. 43:16-20.
Seventh, it is no more than just to suppose that God intended
to intimate to us that the Sabbath ought by Christians to be kept in
commemoration of Christ’s redemption, in that the Israelites were
commanded to keep it in remembrance of their deliverance out of Egypt,
because that deliverance out of Egypt is an evident, known, and allowed
type of it. It was ordered of God, on purpose to represent it.
Everything about that deliverance was typical of this redemption, and
much is made of it, principally for this reason: because it is so
remarkable a type of Christ’s redemption. And it was but a shadow, the
work in itself was nothing in comparison with the work of redemption.
What is a petty redemption of one nation from a temporal bondage, to the
eternal salvation of the whole church of the elect in all ages and
nations, from eternal damnation and the introduction of them, not into a
temporal Canaan, but into heaven: into eternal glory and blessedness?
Was that shadow so much to be commemorated as that a day once a week was
to be kept on the account of it, and shall not we much more commemorate
that great and glorious work of which it was designed on purpose to be a
shadow.
Besides, the words in the fourth commandment, which speak of the
deliverance out of Egypt, can be of no significance unto us, unless they
are to be interpreted of the gospel-redemption. But the words of the
decalogue are spoken to all nations and ages. Therefore, as the words
were spoken to the Jews, they referred to the type or shadow. As they
are spoken to us, they are to be interpreted of the antitype and
substance. For the Egypt from which we under the gospel are redeemed, is
the spiritual Egypt; the house of bondage from which we are redeemed,
is a state of spiritual bondage. — Therefore the words, as spoken to us,
are to be thus interpreted, “Remember, thou was a servant to sin and
Satan, and the Lord thy God delivered thee from this bondage, with a
mighty hand and outstretched arm; therefore the Lord thy God commanded
thee to keep the Sabbath-day.”
As the words in the preface to the ten commandments, about the
bringing of the children of Israel out of Egypt, are interpreted in our
catechism (and as they have respect to us): [they] must be interpreted
[as being] of our spiritual redemption. So, by an exact identity of
reason, must these words in Deuteronomy, annexed to the fourth command,
be interpreted [as] of the same gospel redemption.
The Jewish Sabbath was kept on the day that the children of Israel
came up out of the Red sea. For we are told in Deu. 5:15, that this holy
rest of the Sabbath was appointed in commemoration of their coming up
out of Egypt. But the day of their going through the Red sea was the day
of their coming up out of Egypt. For till then they were in the land of
Egypt. The Red sea was the boundary of the land of Egypt. — The
Scripture itself tells us that the day on which they sung the song of
Moses, was the day of their coming up out of the land of Egypt; Hos.
2:15, “And she shall sing there, as in the days of her youth, as in the
day when she came up out of the land of Egypt;” referring plainly to
that triumphant song which Moses and the children of Israel sang when
they came up out of the Red Sea.
The Scripture tells us that God appointed the Jewish Sabbath in
commemoration of the deliverance of the children of Israel from their
task-masters, the Egyptians, and of their rest from their hard bondage
and slavery under them; Deu. 5:14, 15, “That thy man-servant and thy
maid-servant may rest as well as thou. And remember that thou wast a
servant in the land of 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 commanded thee to keep the sabbath-day.” But the day
that the children of Israel were delivered from their task-masters and
had rest from them, was the day when the children of Israel came up out
of the Red Sea. They had no rest from them till then. For though they
were before come forth on their journey to go out of the land of Egypt,
yet they were pursued by the Egyptians and were exceedingly perplexed
and distressed. But on the morning that they came up out of the Red sea,
they had complete and final deliverance. Then they had full rest from
their taskmasters. Then God said to them, “The Egyptians which ye have
seen this day, ye shall see no more for ever;” Exo. 14:13. Then they
enjoyed a joyful day of rest, a day of refreshment. Then they sang the
song of Moses, and on that day was their Sabbath of rest.
But this coming up of the children of Israel out of the Red sea, was
only a type of the resurrection of Christ. That people was the mystical
body of Christ, and Moses was a great type of Christ himself. And
besides, on that day Christ went before the children of Israel in the
pillar of cloud and of fire, as their Savior and Redeemer. On that
morning Christ, in this pillar of cloud and fire, rose out of the Red
sea, as out of great waters, which was a type of Christ’s rising from a
state of death and from that great humiliation which he suffered in
death. The resurrection of Christ from the dead, is in Scripture
represented by his coming up out of deep waters. So it is in Christ’s
resurrection, as represented by Jonah’s coming out of the sea, Mat.
12:40. It is also compared to a deliverance out of deep waters, Psa.
69:1-3, 14, and 15. These things are spoken of Christ, as is evident
from this, that many things in this Psalm are in the New Testament
expressly applied to Christ. [Compare verse 4 with John 15:25, verse 9
with John 2:17, and verse 2 with Mat. 27:34, 48; Mark 15:23; John 19:29,
and verse 2, with Rom. 11:9, 10, and verse 25 with Acts 1:20.]
Therefore, as the Jewish Sabbath was appointed on the day on which the
pillar of cloud and fire rose out of the Red sea, and on which Moses and
the church, the mystical body of Christ, came up out of the same sea,
which is a type of the resurrection of Christ — it is a great
confirmation that the Christian Sabbath should be kept on the day of the
rising of the real body of Christ from the grave, which is the
antitype. For surely the Scriptures have taught us that the type should
give way to the antitype, and that the shadow should give way to the
substance.
Eighth, I argue the same thing from Psa. 118:22-24. There we
are taught that the day of Christ’s resurrection is to be celebrated
with holy joy by the church. “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.” The stone spoken of is Christ: he was
refused and rejected by the builders, especially when he was put to
death. That making him the head of the corner, which is the Lord’s doing
and so marvelous in our eyes, is Christ’s exaltation, which began with
his resurrection. While Christ lay in the grave, he lay as a stone cast
away by the builders. But when God raised him from the dead, then he
became the head of the corner. Thus it is evident the apostle interprets
it, Acts 4:10, 11, “Be it known unto you all, and to all the people of
Israel, that by the name of Jesus of Nazareth, whom ye crucified, whom
God raised from the dead,” etc. — “This is the stone which was set at
nought by you builders, which is become the head of the corner.” And the
day on which this was done, we are here taught, God has made to be the
day of the rejoicing of the church.
Ninth, the abolition of the Jewish Sabbath seems to be
intimated by this: that Christ, the Lord of the Sabbath, lay buried on
that day. Christ, the author of the world, was the author of that work
of creation of which the Jewish Sabbath was the memorial. It was he that
worked six days and rested the seventh day from all his works, and was
refreshed. Yet he was holden in the chains of death on that day. — God,
who created the world, now in his second work of creation, did not
follow his own example, if I may so speak. He remained imprisoned in the
grave on that day and took another day to rest in.
The Sabbath was a day of rejoicing, for it was kept in commemoration
of God’s glorious and gracious works of creation and the redemption out
of Egypt. Therefore we are directed to call the Sabbath a delight. But
it is not a proper day for the church, Christ’s spouse, to rejoice, when
Christ the bridegroom lies buried in the grave, as Christ says, Mat.
9:15, “That the children of the bridechamber cannot mourn, while the
bridegroom is with them. But the time will come, when the bridegroom
shall be taken from them; then shall they mourn.” — While Christ was
holden under the chains of death, then the bridegroom was taken from
then. Then it was a proper time for the spouse to mourn and not rejoice.
But when Christ rose again, then it was a day of joy, because we are
begotten again to a living hope, by the resurrection of Jesus Christ
from the dead.
Tenth, Christ has evidently, on purpose and design, peculiarly
honored the first day of the week, the day on which he rose from the
dead, by taking it from time to time to appear to the apostles, and he
chose this day to pour out the Holy Ghost on the apostles, which we read
of in the second chapter of Acts. For this was on Pentecost, which was
on the first day of the week, as you may see by Lev. 23:15-16. And he
honored this day by pouring out his Spirit on the apostle John, and
giving him his visions, Rev. 1:10, “I was in the Spirit on the Lord’s
day,” etc. — Now doubtless Christ had his meaning in thus
distinguishingly honoring this day.
Eleventh, it is evident by the New Testament that this was
especially the day of the public worship of the primitive church, by the
direction of the apostles. We are told that this was the day that they
were wont to come together to break bread. And this they evidently did
with the approbation of the apostles, inasmuch as they preached to them
on that day, and therefore doubtless they assembled together by the
direction of the apostles. Acts 20:7, “And upon the first day of the
week, when the disciples came together to break bread, Paul preached
unto them.” So the Holy Ghost was careful that the public contributions
should be on this day, in all the churches, rather than on any other
day, as appears by our text.
Twelfth, this first day of the week is in the New Testament called
the Lord’s day;
see Rev. 1:10. — Some say, how do we know that this was the first day
of the week? Every day is the Lord’s day. But it is the design of John
to tell us
when he had those visions. And if by the Lord’s day is meant any day, how does that inform us
when that event took place?
But what is meant by this expression we know, just in the same way as
we know what is the meaning of any word in the original of the New
Testament, or the meaning of any expression in an ancient language,
viz. By what we find to be the universal signification of the expression in ancient times. This expression,
the Lord’s day,
is found by the ancient use of the whole Christian church, by what
appears in all the writings of ancient times, even from the apostles’
days, to signify the first day of the week.
And the expression implies in it the holiness of the day. For doubtless the day is called
the Lord’s day, as the sacred supper is called
the Lord’s supper, which is so called, because it is a holy supper — which is so called because it is a
holy
supper, to be celebrated in remembrance of the Lord Christ and of his
redemption. So this is a holy day, to be kept in remembrance of the Lord
Christ and his redemption.
The first day of the week being in Scripture called the Lord’s day,
sufficiently makes it out to be the day of the week that is to be kept
holy unto God. For God has been pleased to call it by his own name. When
anything is called by the name of God in Scripture, this denotes the
appropriation of it to God. — Thus God put his name upon his people
Israel of old; Num. 6:27, “And they shall put my name upon the children
of Israel.” They were called by the name of God, as it is said, 2 Chr.
7:14, “If my people which are called by my name,” etc. i.e. They were
called God’s people, or the Lord’s people. This denoted that they were a
holy peculiar people above all others. Deu. 7:6, “Thou art a holy
people unto the Lord;” and so in verse 14, and many other places.
So the city Jerusalem was called by God’s name; Jer. 25:29, “Upon the
city which is called by my name.” Dan. 9:18, 19, “And the city which is
called by thy name,” etc. This denoted that it was a holy city, a city
chosen of God above all other cities for holy uses, as it is often
called
the holy city, as in Neh. 11:1, “To dwell in Jerusalem, the holy city;” and in many other places.
So the temple is said to be a house called by God’s name; 1 Kin.
8:43, “This house that is called by name.” And often elsewhere. That is,
it was called God’s house, or the Lord’s house. This denoted that it
was called a holy place, a house devoted to holy uses, above all others.
So also we find that the first day of the week is called by God’s name, being called in Scripture God’s day, or
the Lord’s day, which denotes that it is a holy day, a day appropriated to holy uses, above all others in the week.
Thirteenth, the tradition of the church from age to age,
though it be no rule, yet may be a great confirmation of the truth in
such a case as this is. We find by all accounts that it has been the
universal custom of the Christian church, in all ages, even from the age
of the apostles, to keep the first day of the week. We read in the
writings which remain of the first, second, and third centuries, of the
Christians keeping the Lord’s day (and so in all succeeding ages), and
there are no accounts that contradict them. — This day has all along
been kept by Christians, in all countries throughout the world, and by
almost all that have borne the name of Christians, of all denominations,
however different in their opinions as to other things.
Now, although this be not sufficient of itself without a foundation
in Scripture, yet it may be a confirmation of it, because here is really
matter of conviction in it to our reason. Reason may greatly confirm
truths revealed in the Scriptures. The universality of the custom
throughout all Christian counties, in all ages, by what account we have
of them, is a good argument that the church had it from the apostles.
And it is difficult to conceive how all should come to agree to set up
such a custom through the world, of different sects and opinions, and we
have no account of any such thing.
Fourteenth, it is no way weakening to these arguments, that
there is nothing more plainly said about it in the New Testament, till
John wrote his
Revelation, because there is a sufficient reason
to be given for it. In all probability it was purposely avoided by the
Holy Spirit, in the first settling of the Christian churches in the
world, both among the heathen and among the Jews, but especially for the
sake of the Jews, and out of tenderness to the Jewish Christians. For
it is evident that Christ and the apostles declared one thing after
another to them gradually as they could bear it.
The Jews had a regard for their Sabbath above almost anything in the
laws of Moses, and there was that in the Old Testament which tended to
uphold them in the observance of this, much more strongly than anything
else that was Jewish. God had made so much of it, had so solemnly,
frequently, and carefully commanded it, and had often so dreadfully
punished the breach of it, that there was more color for their retaining
this custom than almost any other.
Therefore Christ dealt very tenderly with them in this point. Other
things of this nature we find very gradually revealed. Christ had many
things to say, as we are informed, which yet he said not, because they
could not as yet bear them, and gave this reason for it: that it was
like putting new wine into old bottles. They were so contrary to their
old customs, that Christ was gradual in revealing them. He gave here a
little and there a little, as they could bear; and it was a long time
before he told them plainly the principal doctrines of the kingdom of
heaven. — He took the most favorable opportunities to tell them of his
sufferings and death, especially when they were full of admiration at
some signal miracle, and were confirmed in it, that he was the Messiah.
He told them many things much more plainly after his resurrection
than before. But even then, he did not tell them all, but left more to
be revealed by the Holy Ghost at Pentecost. They therefore were much
more enlightened after that than before. However, as yet he did not
reveal all. The abolition of the ceremonial law about meats and drinks
was not fully known till after this.
The apostles were in the same manner careful and tender of those to
whom they preached and wrote. It was very gradually that they ventured
to teach them the cessation of the ceremonial laws of circumcision and
abstinence from unclean meats. How tender is the apostle Paul with such
as scrupled in, in the fourteenth chapter of Romans! He directs those
who had knowledge, to keep it to themselves, for the sake of their weak
brethren. Rom 14:22 — But I need say no more to evince this.
However, I will say this, that it is very possible that the apostles
themselves at first might not have this change of the day of the Sabbath
fully revealed to them. The Holy Ghost, at his descent, revealed much
to them, yet after that, they were ignorant of much of gospel-doctrine.
Yea, they were so, a great while after they acted the part of apostles
in preaching, baptizing, and governing the church. Peter was surprised
when he was commanded to eat meats legally unclean, and so were the
apostles in general, when Peter was commanded to go to the Gentiles, to
preach to them.
Thus tender was Christ of the church while an infant. He did not feed
them with strong meat, but was careful to bring in the observance of
the Lord’s day by degrees, and therefore took all occasions to honor it:
by appearing from time to time of choice on that day, by sending down
his Spirit on that day in that remarkable manner at Pentecost, by
ordering Christians to meet in order to break bread on that day, and by
ordering their contributions and other duties of worships to be holden
on it — thus introducing the observance of it by degrees. And though as
yet the Holy Ghost did not speak very plainly about it, yet God took
special care that there should be sufficient evidences of his will, to
be found out by the Christian church, when it should be more established
and settled, and should have come to the strength of a man.
Thus I leave it with everyone to judge, whether there be not
sufficient evidence, that it is the mind and will of God, that the first
day of the week should be kept by the Christian church as a Sabbath?
