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Perpetuity and Change of the Sabbath: Second Sermon by Jonathan Edwards

By April 19, 2011April 12th, 2016The Sabbath

Second Sermon: The Change of the Sabbath (excerpts)

‘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.

The doctrine founded on these words was this, that 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.

I proposed to discourse upon this doctrine under two propositions; and having already, under the first, endeavoured to prove, That one day of the week is, throughout all ages, to be devoted to religious exercises; I proceed now to the

Second proposition. 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.

1. The words of the fourth commandment afford no objection 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 for ever. 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.

Indeed, the fourth command, as it was spoken to the Jews, did refer to their Jewish sabbath. But that doth 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 doth not prove, but that 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 honour 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 labour 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 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. ‘Six days shalt thou labour and do all thy work, but the seventh day is the sabbath of the Lord thy God,’ afford no objection against that which is called the Christian sabbath; for these words remain in full force. Neither does any just objection arise from the words following, 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 work but six days at a time, and then rest on the seventh, because God hath 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.

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.

2. 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; every thing 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 significancy 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 wast 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, must be interpreted, of our spiritual redemption, so, by an exact identity of reason, must these words in Deuteronomy, annexed to the fourth command, be interpreted of the same gospel redemption.

3. Christ hath evidently, on purpose and design, peculiarly honoured 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 honoured 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 honouring this day.

4. 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.

5. 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 doth 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, 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 hath been pleased to call it by his own name. When any thing 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, II Chron. 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. Deut. 7:6. ‘Thou art a holy people unto the Lord’; and so in ver. 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 that is called by God’s name; I Kings 8:43. ‘This house that is called by my 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.

6. 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 hath 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 countries, 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.