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and days of rejoicing, under the Old Testament, as in Nebemiah's and Esther's time ; Neh. viii. 10. and Esth. ix. 19, 22. And Josephus and Philo, two very noted Jews, who wrote not long after Christ's time, gave an account that it was the manner among
the Jews on the Sabbath, to make collections for sacred and pious uses.
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 this 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 an 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 hath not left the matter to human tradition ; but hath so revealed his mind about it, in his word, that there is to be found good and substantial evidence that it is his mind: and, 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; and will also bave 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, enjoining 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 hath 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 reve. lation, in the same manner as if he had revealed it in express terms.
I shall speak upon this subject under these two general propositions.
1. 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.
2. 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, and not only among the ancient Israelites, till Christ came, but even in these gospel-times, and among all nations professing Christianity.
1. 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 maukind, 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.
2. Without doubt, one proportion of time is better and sitter 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, à 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.
3. 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, and that 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 about 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; and 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 men in all nations and ages, should sanctify one day in seven : which is the thing we are endeavouring to prove.
4. 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,