THE PERPETUITY and CHANGE OF THE SABBATH
by Jonathan Edwards, anedited excerpt from Works, 2.93–103 

Part 1 of 2

“Now concerning the collectionfor 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 himin store,
as God hath prospered him, that there be no gatherings when I come.”
(1 Corinthians 16:1, 2)

Introduction

We find in the New Testament often mentioned a certain collection, which wasmade by the Grecian churches, for the brethren in Judea, who were reduced topinching want by a dearth which then prevailed, and was the heavier upon themby reason of their circumstances, they having been from the beginning oppressedand persecuted by the unbelieving Jews. This collection or contribution istwice mentioned in the Acts, 11:28–30 and 24:17. It is also noticed in severalof the epistles: as Romans 15:26 and Galatians 2:10. But it is most largelyinsisted on, in these two epistles to the Corinthians: in this first epistle,chap. 16, and in the second epistle, chaps. 8 and 9. The Apostle begins thedirections, which in this place he delivers concerning this matter, with thewords of the text—wherein we may observe,

(a) What is the thing to be done concerning which the Apostle gives themdirection—the exercise and manifestation of their charity towards theirbrethren—by communicating to them for the supply of their wants, which was byChrist and His Apostles often insisted on, as one main duty of the Christianreligion and is expressly declared to be so by the Apostle James, chapter 1,verse 27, “Pure religion and undefiled before God and the Father is this, Tovisit the fatherless and widows in their affliction.”

(b) We may observe the time on which the Apostle directs that this should bedone, viz. “on the first day of the week.” By the inspirationof the Holy Ghost he insists upon it, that it be done on such a particular dayof the week, as if no other day would do so well as that, or were so proper andfit a time for such a work.—Thus, although the inspired Apostle was not formaking that distinction of days in gospel times, which the Jews made, asappears by Galatians 4:10, “Ye observe days, and months,” etc., yet here hegives the preference to one day of the week, before any other, for theperformance of a certain great duty of Christianity.

(c) It may be observed that the Apostle had given to other churches, that wereconcerned in the same duty, to do it on the first day of the week: “As I havegiven orders to the churches of Galatia,even so do ye.” Whence we may learn, that it was nothing peculiar in thecircumstances of the Christians at Corinth,which was the reason why the Holy Ghost insisted that they should perform thisduty on this day of the week. The Apostle had given the likeorders to the churches of Galatia.

Now Galatia was far distantfrom 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 timeupon any secular account, having respect to some particularcircumstances of the people in that city, but upon a religiousaccount.In giving the preference to this day for such work, before any other day, Hehas respect to something which reached all Christians throughout the wideworld.

And by other passages of the New Testament, we learn that the case was the sameas to other exercises of religion, and that the first day of the week waspreferred before any other day, in churches immediately under the care of theApostles, 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 breakbread, Paul preached unto them.” It seems by these things to have been amongthe primitive Christians in the Apostles’ days, with respect to the first dayof 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 properworks for the Sabbath-day. When the Pharisees found fault with Christ forsuffering 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”(Mt 12:7). And Christ teaches that works of mercy are proper to be done on theSabbath (Lk 13:15, 16, and 14:5).—These works used to be done on sacredfestivals and days of rejoicing under the Old Testament, as in Nehemiah’s andEsther’s times (Neh 8:10 and Esth 9:19, 22).—And Josephus and Philo, two verynoted Jews, who wrote not long after Christ’s time, give an account that it wasthe manner among the Jews on the Sabbath, to make collections for sacred andpious uses.

Doctrine

It is the mind and will of God that the first day of the week should beespecially set apart among Christians for religious exercises and duties.

That this is the doctrine which the Holy Ghost intended to teach us, by thisand some other passages of the New Testament, I hope will appear plainly by thesequel. This is a doctrine that we have been generally brought up in by theinstructions and examples of our ancestors, and it has been the generalprofession of the Christian world, that this day ought to be religiouslyobserved 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 ownthat it is a laudable custom of the Christian church, into which she fell byagreement and by appointment of her ordinary rulers, to set apart this day forpublic worship. But they deny any other original to such an observation of theday, than prudential human appointment. Others religiously observe the JewishSabbath, as of perpetual obligation, and that we want a foundation fordetermining that that is abrogated, and another day of the week is appointed inthe room of the seventh.

All these classes of men say that there is no clear revelation that it is themind and will of God, that the first day of the week should be observed as aday to be set apart for religious exercises, in the room of the ancientSabbath, which there ought to be in order to the observation of it by theChristian church as a divine institution. They say that we ought not to go uponthe tradition of past ages, or upon uncertain and far-fetched inferences fromsome passages of the history of the New Testament, or upon some obscure anduncertain hints in the apostolic writings. But that we ought to expect a plaininstitution, which they say we may conclude God would have given us, if He haddesigned that the whole Christian church, in all ages, should observe anotherday of the week for a holy Sabbath, than that which was appointed of old byplain and positive institution.

So far it is undoubtedly true that if this be the mind and will of God, He hasnot 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 isHis mind. Doubtless, the revelation is plain enough for them that have ears tohear: that is for them that will justly exercise their understandings aboutwhat God says to them. No Christian, therefore, should rest till he hassatisfactorily discovered the mind of God in this matter. If the ChristianSabbath be of divine institution, it is doubtless of great importance toreligion that it be well kept, and therefore, that every Christian be wellacquainted with the institution.

If men take it only upon trust, and keep the first day of the week becausetheir parents taught them so, or because they see others do it, they will neverbe likely to keep it so conscientiously and strictly, as if they had beenconvinced by seeing for themselves that there are good grounds in the Word ofGod for their practice. Unless they do see thus for themselves, whenever theyare negligent in sanctifying the Sabbath or are guilty of profaning it, theirconsciences will not have that advantage to smite them for it, as otherwisethey would.—And those who have a sincere desire to obey God in all things, willkeep the Sabbath more carefully and more cheerfully, if they have seen and beenconvinced that therein they do what is according to the will and command ofGod, and what is acceptable to Him. They will also have a great deal morecomfort in the reflection upon their having carefully and painfully kept theSabbath.

Therefore, I design now, by the help of God, to show that it is sufficientlyrevealed in the Scriptures, to be the mind and will of God, that the first dayof the week should be distinguished in the Christian church from other days ofthe 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 HisWord, without a particular precept in so many express terms, enjoying it. Thehuman understanding is the ear to which the Word of God is spoken; and if it beso 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 speakit in express terms, or whether He will speak it by saying several other thingswhich imply it, and from which we may, by comparing them together, plainlyperceive it. If the mind of God be but revealed, if there be but sufficientmeans 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 writingwith our eyes, or whether we see the thing that He would signify to us, by theeye of reason and understanding.

Who can positively say that if it had been the mind of God, that we should keepthe first day of the week, He would have commanded it in express terms, as Hedid the observation of the seventh day of old? Indeed, if God had so made ourfaculties, that we were not capable of receiving a revelation of His mind inany other way, then there would have been some reason to say so. But God hasgiven 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 Hismind in any way whatsoever, provided it be according to our faculties, we areobliged to obedience, and God may expect our notice and observance of Hisrevelation, 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 thegospel-dispensation, this day is the first day of the week.

One Day in Seven is to be
the Holy Sabbath

Proposition: It is sufficiently clear that it is the mind of God, thatone day of the week should be devoted to rest and to religious exercises,throughout all ages and nations: not only among the ancient Israelites, tillChrist came, but even in these gospel times and among all nations professingChristianity.

It is Consonant to Human Reason
to Set Apart Time for Rest & Religious Exercise

First, from theconsideration of the nature and state of mankind in this world, it is mostconsonant 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 ofdivine worship. It is a duty incumbent on all mankind, in all ages alike, toworship and serve God. His service should be our great business. It becomes usto worship Him with the greatest devotion and engagedness of mind, andtherefore to put ourselves, at proper times, in such circumstances as will mostcontribute to render our minds entirely devoted to this work, without beingdiverted or interrupted by other things.

The state of mankind in this world is such that we are called to concernourselves in secular business and affairs, which will necessarily, in aconsiderable degree, take up the thoughts and engage the attention of the mind.However, some particular persons may be in circumstances more free anddisengaged. Yet the state of mankind is such that the bulk of them, in all agesand nations, are called ordinarily to exercise their thoughts about secularaffairs, and to follow worldly business, which in its own nature, is remotefrom 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 theirminds may be the more freely and entirely engaged in spiritual exercises in theduties of religion and in the immediate worship of God, and that their mindsbeing disengaged from common concerns, their religion may not be mixed withthem.

It is also suitable that these times should be fixed and settled, that the churchmay agree therein and that they should be the same for all, that men may notinterrupt one another, but may rather assist one another by mutual example: forexample has a great influence in such cases. If there be a time set apart forpublic rejoicing, and there be a general manifestation of joy, the generalexample seems to inspire men with a spirit of joy: one kindles another. So, ifit be a time of mourning, and there be general appearances and manifestationsof sorrow, it naturally affects the mind: it disposes it to depression, itcasts a gloom upon it, and does as it were dull and deaden the spirits. So, ifa certain time be set apart as holy time, for general devotion and solemnreligious exercises, a general example tends to render the spirit serious andsolemn.

God Knows Best
What Proportion is Best for Us

Second, withoutdoubt, one proportion of time is better and fitter than another for thispurpose. One proportion is more suitable to the state of mankind and will havea greater tendency to answer the ends of such times, than another. The timesmay be too far asunder. I think human reason is sufficient to discover that itwould be too seldom for the purposes of such solemn times, that they should bebut once a year. So, I conclude, nobody will deny but that such times may betoo near together to agree with the state and necessary affairs of mankind.

Therefore, there can be no difficulty in allowing that some certain proportionof time, whether we can exactly discover it or not, is really fittest andbest—considering the end for which such times are kept, and the condition,circumstances, and necessary affairs of men; and considering what the state ofman is, taking one age and nation with another—more convenient and suitablethan any other, which God may know and exactly determine, though we, by reasonof the scantiness of our understandings, cannot.

As a certain frequency of the returns of these times may be more suitable thanany other, so one length or continuance of the times themselves may be fitterthan another, to answer the purposes of such times. If such times, when theycome, were to last but an hour, it would not well answer the end. For thenworldly things would crowd too nearly upon sacred exercises, and there wouldnot be that opportunity to get the mind so thoroughly free and disengaged fromother 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, acertain distance between these times, and a certain continuance of them whenthey come, is more proper than others, which God knows and is able todetermine, though perhaps we cannot.

God’s Resting on the Seventh Day
Cannot be But a Pattern for Man

Third, it isunreasonable to suppose any other, than that God’s working six days and restingthe seventh, and blessing and hallowing it, was to be of general use indetermining this matter. It was written that the practice of mankind in generalmight some way or other be regulated by it. What could be the meaning of God’sresting the seventh day and hallowing and blessing it, which He did before thegiving of the Fourth Commandment, unless He hallowed and blessed it withrespect to mankind? For He did not bless and sanctify it with respect toHimself, 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 theJews, 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 mankindshould, after His example, work six days and then rest and hallow or sanctifythe next following: that they should sanctify every seventh day, or that thespace between rest and rest, one hallowed time and another, among His creatureshere upon earth, should be six days.—So that it hence appears to be the mindand will of God that not only the Jews, but men in all nations and ages, shouldsanctify one day in seven: which is the thing we are endeavouring to prove.

The Fourth Commandment
is Moral, Universal and Perpetual

Fourth, the mindof God in this matter is clearly revealed in the Fourth Commandment. The willof God is there revealed, not only that the Israelitish nation, but that allnations, should keep every seventh day holy, or which is the same thing, oneday after every six. This command, as well as the rest, is doubtlesseverlasting and of perpetual obligation, at least as to the substance of it, asis intimated by its being engraven on the tables of stone. Nor is it to bethought that Christ ever abolished any command of the ten, but that there isthe 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 devotedto literal rest and religious exercises. They say that it stands in force onlyin a mystical sense, viz., as that weekly rest of the Jews typifiedspiritual rest in the Christian church, and that we under the gospel are not tomake 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 toChristians. 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 firstcommand fixes the object, the second the means, the third the manner, thefourth the time. And if it stands in force now only as signifying a spiritual,Christian rest, and holy behaviour at all times, it does not remain as one ofthe ten commands, but as a summary of all the commands.

The main objection against the perpetuity of this command is that the dutyrequired is not moral. Those laws whose obligations arise from the nature ofthings and from the general state and nature of mankind, as well as from God’spositive revealed will, are called moral laws. Others, whose obligation dependsmerely upon God’s positive and arbitrary institution, are not moral: such asthe 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 tobe of perpetual obligation. But this command, they say, is not moral.

But this objection is weak and insufficient for the purpose for which it isbrought, or to prove that the fourth command, as to the substance of it, is notof 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, itcannot therefore be certainly concluded that the command is not perpetual. Weknow that there may be commands in force under the gospel and to the end of theworld, 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 therewhich concludes that no positive precept given before the times of the gospelcan yet continue in force? But,

2. As we have observed already, the thing in general, that there should becertain fixed parts of time set apart to be devoted to religious exercises, isfounded in the fitness of the thing, arising from the nature of things, and thenature and universal state of mankind. Therefore, there is as much reason thatthere should be a command of perpetual and universal obligation about this, asabout any other duty whatsoever. For if the thing in general, that there be atime fixed, be founded in the nature of things, there is consequent upon it anecessity, that the time be limited by a command. For there must be aproportion of time fixed, or else the general moral duty cannot be observed.

3. The particular determination of the proportion of time in the FourthCommandment, is also founded in the nature of things, only our understandingsare not sufficient absolutely to determine it of themselves. We have observedalready that without doubt one proportion of time is in itself fitter thananother, and a certain continuance of time fitter than any other, consideringthe universal state and nature of mankind, which God may see, though ourunderstandings are not perfect enough absolutely to determine it. So that thedifference between this command and others, does not lie in this (that othercommands are founded in the fitness of the things themselves, arising from theuniversal state and nature of mankind, and this not), but only that the fitnessof other commands is more obvious to the understandings of men, and they mighthave seen it of themselves. But this could not be precisely discovered andpositively determined without the assistance of revelation.

So that the command of God, that every seventh day should be devoted toreligious exercises, is founded in the universal state and nature of mankind,as well as other commands. Only man’s reason is not sufficient, without divinedirection, so exactly to determine it. Though perhaps man’s reason issufficient to determine that it ought not to be much seldomer, nor muchoftener, than once in seven days.

The Fourth Commandment is Emphasised
More Than Any Ceremonial Precept

Fifth, Godappears in His Word laying abundantly more weight on this precept concerningthe 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. Itwas written with His own finger on the tables of stone in the mount, and was appointedafterwards to be written on the tables which Moses made. The keeping of theweekly Sabbath is spoken of by the prophets, as that wherein consists a greatpart of holiness of life, and is inserted among moral duties, Isaiah 58:13, 14,“If thou turn away thy foot from the sabbath, from doing thy pleasure on myholy day; and call the sabbath a delight, the holy of the LORD, honourable; andshalt honour him, not doing thine own ways,…: Then shalt thou delight thyselfin the LORD; and I will cause thee to ride upon the high places of the earth,and feed thee with the heritage of Jacob thy father: for the mouth of the LORDhath spoken it.”

The Perpetuity of the Fourth Commandment
was Confirmed by the Prophets

Sixth, it isforetold that this command should be observed in gospel-times, as in Isaiah 56at the beginning, where the due observance of the Sabbath is spoken of as agreat part of holiness of life, and is placed among moral duties. It is alsomentioned as a duty that should be most acceptable to God from His people, evenwhere the prophet is speaking of gospel-times, as in the foregoing chapter, andin the first verse of this chapter. And, in the third and fourth verses, theprophet is speaking of the abolition of the ceremonial law in gospel-times, andparticularly of that law, which forbids eunuchs to come into the congregationof the Lord. Yet, here the man is pronounced blessed, who keeps the Sabbathfrom polluting it, verse 2. And even in the very sentence where the eunuchs arespoken of as being free from the ceremonial law, they are spoken of as beingyet under obligation to keep the Sabbath, and actually keeping it, as thatwhich God lays great weight upon: “For thus saith the LORD unto the eunuchsthat keep my sabbaths, and choose the things that please me, and take hold ofmy covenant; Even unto them will I give in mine house, and within my walls, aplace and a name better than of sons and of daughters: I will give them aneverlasting name, that shall not be cut off” (vv. 4, 5).

Besides, the strangers spoken of in the sixth and seventh verses, are theGentiles, that should be called in the times of the gospel, as is evident bythe last clause in the seventh, and by the eighth verse: “For mine house shallbe called an house of prayer for all people. The Lord GOD, which gathereth theoutcasts of Israel, saith, Yet will I gather others to him, beside those thatare gathered unto him.” Yet it is represented here as their duty to keep theSabbath: “Also the sons of the stranger, that join themselves to the LORD, toserve him, and to love the name of the LORD, to be his servants, every one thatkeepeth the sabbath from polluting it, and taketh hold of my covenant; Eventhem will I bring to my holy mountain, and make them joyful in my house ofprayer.”

The Perpetuity of the FourthCommandment
was Confirmed by our Lord

Seventh, afurther argument for the perpetuity of the Sabbath, we have in Matthew 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 outof Jerusalem and Judea, just before their final destruction, as is manifest bythe whole context, and especially by the 16th verse, “Then let them which be inJudea flee into the mountains.” But this final destruction of Jerusalem wasafter the dissolution of the Jewish constitution, and after the Christiandispensation was fully set up. Yet, it is plainly implied in these words of ourLord, that even then Christians were bound to a strict observation of theSabbath.

Thus I have shown that it is the will of God that every seventh day be devotedto rest and to religious exercises.