SERMON

EXODUS, XX. 8.

XVII.

Remember the Sabbath-day to keep it holy.

THE too general and growing abuse of the

Chriftian Sabbath must render a difcourfe on this fubject both seasonable and neceffary; and I propofe therefore, in dependence on divine aid,

ift, To enquire how far the precept in this text is binding on us.

2dly, To fhew how this commandment ought to be kept or obferved. And,

3dly, To enforce the obfervance of it by fome motives and arguments.

Firft, I begin with inquiring how far this precept of keeping holy the Sabbath day is binding on us.

Although your fated attendance on this day, for the worship of God, may be interpreted as a public declaration on your part, that you reckon this commandment binding on you, yet the inquiry I have propofed is by no means fuperfluous. We are exhorted in Scripture, not only "to fanctify the Lord God in our hearts," but likewife "to be always ready to give an answer "to every man who afketh us a reafon of the "hope that is in us." And if we should at all

times be ready to declare the grounds of our hope, we fhould certainly be at least equally ready to explain and to juftify the reafons of our practice. Besides, although in the judgment of charity, "which thinketh no evil," your weekly attendance on this day for public worship may be fuppofed to flow from a religious principle; yet in our present fituation, it is eafy to conceive, that fomething elfe than a fenfe of duty may occafion our meeting together in this manner. The laws of our country not only permit, but require, the obfervance of the Chriftian Sabbath: fo that human authority, the manner of our education, a regard to decency, or even motives inferior to any of thefe, may bring people to church who have never feen themfelves to be bound by any divine law, to keep holy the Sabbath day. And I am forry to add, that there is too great cause to suspect this to be the cafe with many who frequent our religious affemblies, from their defective and partial obfervance of this holy day. I therefore judge it to be of the highest importance, to fet the authority of this precept in a clear and striking light. For until we view the Sabbath as a divine inftitution, we shall never either pay to it that regard which it deferves, nor reap any fpiritual advantage from the moft exact outward obfervance of it.-I fuppofe it will not be denied, in the

If place, That fome part of our time fhould be employed in the immediate worship of God. Reafon muft neceffarily teach us, that fuch homage is due that almighty Being on whom

we

we depend for life, and breath, and all things. In order to fecure the regular performance of this worship, the fame principle of reafon will naturally fuggeft the propriety of allotting certain stated seasons for that purpofe. If any fhall difpute the neceffity of this, they will at least allow us to affirm the expediency of it: for it is a common and true obfervation, that what is left to be done at any time, is in great danger of being done at no time I may likewife take it for granted, in the

2d place, That the right of determining what proportion of time, or what flated feafons fhould be employed in divine worship, will be readily admitted to belong to God. This is fo evident, that it scarcely needs an illuftration. If we can live one moment independent of God, we may call that moment our own, and claim the difpofal of it. But if we cannot draw one breath without his aid; if his conftant visitation is neceffary to preserve us; the confequence is unavoidable, that the whole of our time is due to God, and that his right is abfolute to referve any part of it which he pleaseth for his own worship. And this leads me to obferve, in the

3d place, That God hath actually interpofed his authority in this matter; and by a clear and pofitive law, part of which I have now read to you, hath referved for himself one day in feven; that he hath confecrated or fet apart this portion of our time, by his precept, example, and bleffing, for a holy reft or ceffation from fecular employments, and for fuch acts of religious worship and adoration, as creatures owe to their great Creator.

VOL. II.

T

It

It is confeffed by all who admit the inspiration of the Old Teftament, that this law was ftrictly binding upon the Jews, to whom it was delivered by the miniftry of Mofes. But fome have made it a question, whether it continues to be binding under the Chriftian difpenfation. We maintain that it is ftill in force, in as much as it contains a declaration of the will of God, that one day in feven, or the feventh part of our time fhould be feparated from common ufe, and dedicated to religious purposes. With regard to the particular day to be obferved, all days being alike in themselves, the appointment of it must be of a pofitive nature, and may therefore be varied at the pleasure of the Lawgiver. Accordingly we find, that in this circumftance the law hath received an alteration. The feventh,

or laft day of the week, is now become common; and in commemoration of our Saviour's refurrection from the dead, the holy reft is transferred to the first day of the week; which hath ever fince been called, by way of eminence, The LORD's Day. Whether this remarkable change is fufficiently fupported by divine authority, admits of farther inquiry. What I have hitherto faid, is only intended to prove our obligation to keep one day in feven holy to the Lord; and for this, I think, I have given you very fatisfying evidence. It is a natural principle, that God ought to be worshipped; and as it is highly neceffary to fecure the performance of fuch an important duty, reason farther teacheth us, that fome stated times ought to be fet apart for that end. The right of determining these doth cer

tainly belong to God himself, and he hath actually been pleased to give a plain intimation of his will in this matter, claiming, by a diftin&t and peremptory ftatute, one whole day in feven, for the peculiar exercises of religious worship. Thus far, then, the commandment is ftrictly moral; and therefore ftill binding upon us, in as much as it only enjoins a natural duty, and prefcribes the most effectual means for fecuring the performance of it.

Having established this point, the way lies more open to the other fubject of inquiry; and I expect to find lefs difficulty in fatisfying you about the alteration of the day. Some Chriftians, indeed, have maintained, that both days ought to be kept; but I reckon there will be no need to guard you against a miftake of this kind. You will eafily convince yourselves that there is but one Sabbath in the week.

As to our practice in obferving the first, inftead of the laft day of the week, which was the Jewish Sabbath, the reafons of it may be reduced under these following heads.

ift, We learn from Scripture, that this was the day on which the Apoftles and primitive Chriftians held their folemn affemblies for the public exercifes of religious worship. Thus we read, Acts xx. 7. that "upon the first day of the "week, when the difciples came together to "break bread," i. e. to celebrate the facrament of our Lord's fupper, "Paul preached unto "them, and continued his fpeech until mid

night" where it is obfervable, that their meeting together on that precife day is not T 2

spoken