The first day of the week is the Christian sabbath, and is specially appropriate for
the public worship of God.
The computation of time by weeks, appears to have prevailed at a very early period. It may be
traced back to the time of Laban, who said to Jacob: "Fulfil her week."(1) A less visible trace of it
may be seen in the account given of Noah, who waited "seven days:" and afterwards "another
seven days,"(2) in his attempts to discover whether the deluge had subsided. The hebdomadal
division of time existed very early in the gentile world; and no account of its origin is so probable,
as that it was received from Noah, the father of the new world. No evidence appears, that Noah
received it as a new institution from God; or that it originated with him. The statement of Scripture
is, "God rested on the seventh day: wherefore God blessed the seventh day, and sanctified it."(3)
This is the origin of the institution. When the decalogue was promulgated from Sinai, it did not
speak of the sabbath as an institution before unknown. The command, "Remember the sabbath
day,"(4) implies a knowledge of its existence; and this is confirmed by the previous historical fact,
that the fall of manna had ceased on the sabbath day.
Since the sabbath originated at the creation, and was known before the giving of the law to the
Israelites, it cannot be one of the abrogated Jewish ceremonies. The sabbath was made for man;
and not exclusively for the Hebrews. The reason for it is taken from God's rest on the seventh day,
after six days' work in creating the world; and not from anything that pertained specially to the
nation of Israel. The institution is adapted to the nature of man, as a religious being, and the
relation which he sustains to his Creator.
The decalogue was given as a law to the Israelites. Its preface shows this: "I am the Lord thy God,
which have brought thee out of the land of Egypt." It is further proved by the promise annexed to
the fifth commandment: "That thy days may be long in the land which the Lord thy God giveth
thee." But, though given to the Israelites, it was given to them as men. The ceremonial law was
given to them, as the Congregation of the Lord; and the judicial law was given to them as the
Nation of Israel. But the decalogue was adapted to the relations which they bore to God and one
another, as men. The same relations are in human society everywhere; and therefore the same
obligations bind everywhere. This part of the Mosaic code possesses universal and perpetual
obligation; and this part, God specially distinguished from all the rest. He pronounced it audibly
from Sinai, and twice engraved it in stone, in token of its perpetuity. In writing to gentiles at
Rome, and at Ephesus, Paul refers to the decalogue, as a law which they were bound to obey; and
has thus decided that it was not peculiar to the Jews, or confined to the abrogated covenant. The
ministration of the law in the letter, he distinguishes from the ministration of the Spirit, and
declares it to be done away when the veil is taken away from the heart;(5) but the change then
wrought does not consist in making a new law, but in transferring the writing from the tables of
stone, to the fleshly tables of the heart.
Among the precepts of the decalogue, we find the command: "Remember the sabbath day." As the
whole decalogue binds us, so does this commandment. No man has a right to separate it from the
rest, and claim exemption from its obligation. Christians, therefore, must observe the sabbath;
and, as a day which God has hallowed, it is specially appropriate for the public worship of God.
Some Baptists, in a conscientious regard to the divine commands, observe the same day for their
sabbath that the Jews observe, and are thence called Seventh Day Baptists. But they mistake, as
we conceive, the true import of the precept. They interpret it, as if it had been expressed "The
seventh day of the week is the sabbath," and as if the Jewish division of the week were recognised
and fixed; whereas the language is, "Six days shalt thou labor, and do all thy work; but the seventh
day is the sabbath of the Lord thy God." The seventh day, is that which follows six days of labor;
and the words of the precept express no more. From the nature of the case, the regular return of the
sabbath, at equally distant intervals of time, must be expected to follow. We may have light
thrown on the true meaning of the language employed, by comparing it with that which enjoined
the observance of the sabbatical year. The comparison may be advantageously made for this
purpose, by examining a passage in which the sabbatical day and the sabbatical year are both
enjoined.(6) "Six years thou shalt sow thy land, and shalt gather in the fruits thereof; but the seventh
year thou shalt let it rest, and lie still." "Six days thou shalt do thy work, and on the seventh day
thou shalt rest." As the seventh year is not determined by a natural division of time into weeks of
years; so the seventh day is not determined by a natural division of time into weeks of days. No
one thinks of the seventh year otherwise than as the year which follows six years of regular toil in
the cultivation of the earth, and as regularly returning at equal intervals. The precise similarity of
the command enjoining the observance of the seventh day sabbath, proves that the same method of
interpretation must be applied to it. If an obligation exists to observe Saturday, or Sunday, rather
than any other day of the week, it cannot be found in this precept of the decalogue, and must be
made out in some other way.
The decalogue, in its admirable adaptedness to the relations in human society, displays the
wisdom of its Author. We may see this wisdom in the adaptedness of the fourth commandment to
universal observance. Since the rotundity of the earth has been demonstrated, it has become
apparent, that a precept requiring the observance of the seventh day of the week, could not be
obeyed universally, unless some meridian were established by divine authority for the universal
computation of time. A few years ago it was stated in some of our missionary intelligence, that a
practical question of duty in the observance of the sabbath had arisen between some missionaries,
who had met at their field of labor on the other side of the globe, having sailed to it by different
routes, some by the eastern and others by the western. On comparing their computation, their
sabbaths differed; and what was Saturday to one party was Sunday to the other. If the seventh day
of the week had been commanded, these missionaries could not have obeyed without becoming
sabbath-breakers to each other; and if no higher wisdom than that of Moses, who was ignorant of
the earth's true form, had dictated the decalogue, its admirable adaptedness to the condition and
circumstances of men, in every age and country, and under every meridian, would not have been
Another objection to the interpretation which supposes the seventh day of the week to be
prescribed, may be seen in the fact that it makes Scripture dependent on tradition. Had the
observance of the new moon, or of the full moon, been commanded, the means of ascertaining the
time intended would have been within the reach of every one; but had the Scripture commanded to
observe the seventh day of the week, who could know the day required? No banner is hung out in
the sky, to distinguish it from the other days of the week. The revolution and boundaries of the
week are not determined, like the revolution of the seasons, by any natural phenomena. The
precept, once engraven in stone, and now indelibly recorded in God's book, would stand before us,
binding each individual conscience to obedience; and yet the precept itself would give no clue by
which to ascertain its true meaning. How could each individual know that he did not mistake the
time, and profane the very day that God had hallowed? He has no other means of knowledge than
tradition. The right sabbath may have been handed down without mistake, from the time of the
creation, or from the time of Moses; but what proof have we? None but tradition. God has wisely
decided to make known his will to men by Scripture, rather than by tradition; but what is the
advantage, if the meaning of Scripture must be determined by tradition?
Another argument for our interpretation of the precept, may be drawn, from the word employed in
the New Testament, to denote a week. It is the same word that is rendered sabbath, appearing
sometimes in the singular form, sometimes in the plural. Take, for an example, the phrase "the
first day of the week,"(7) which, literally rendered, is, "the first day of the sabbath or sabbaths." This
may be explained, the first day according to the computation of the sabbath or sabbaths. But,
however explained, it indicates that the sabbath determined the week, and not the week the
According to the view which we have taken of the fourth commandment, Christians obey it, as
literally as the Jews. The latter derive their series of weeks by tradition from the time of Moses; we
derive ours by tradition from the time of Christ. We see with pleasure, the beginning of our series,
in the brief accounts of Scripture, where the day on which Christians met for worship, is specified.
On the first day of the week our Lord rose from the dead. This day was filled with the tidings and
proofs of his resurrection, and with the admiration and joy of the disciples, and was closed with a
meeting of the disciples, in which Jesus appeared in person. In his account of this meeting, the
evangelist is careful to repeat that it was on the first day of the week.(8)
Another week rolled around, and a meeting of the disciples was held, in which Jesus was again
present. A Jewish sabbath had intervened; and if it had been the Lord's design to perpetuate this
sabbath, as the day of public worship for his disciples, why did he allow it to pass, and reserve the
second joyful interview with his assembled people, to the ensuing day? The evangelist's statement
is, "After eight days again his disciples were within, and Thomas with them; then came Jesus, the
doors being shut, and stood in the midst."(9) When the chief priests applied to Pilate to have the
sepulchre guarded, they said, "that deceiver said, while he was yet alive, after three days will I rise
again. Command, therefore, that the sepulchre be made sure until the third day."(10) Here the phrase
"after three days," is equivalent to "until the third day." If the phrase, "after eight days," in the
above quotation from John, be|interpreted in the same manner, it will bring Christ's second
interview with his disciples just one week after the first, and therefore on the first day of the week.
The feast of Pentecost occurred according to the law,(11) on the day following the Jewish sabbath. It
was therefore on the first day of the week, that the Holy Spirit was poured out, and three thousand
converted under the preaching of Peter.
The disciples at Troas met together to break bread;(12) and the inspired historian is careful to tell us,
that it was on "the first day of the week." In writing to the Corinthians, Paul directed them, in
making their religious contribution for the poor saints at Jerusalem, "On the first day of the week,
let every one of you lay by him in store, as God hath prospered him."(13) In describing the wonderful
revelation which he received on the isle of Patmos, John says, "I was in the Spirit on the Lord's
day."(14) By this phrase, he seems to designate the day on which our Lord arose, and which had been
consecrated to his worship.
As the Mosaic revelation displays divine wisdom, in its mode of exhibiting the fourth
commandment; so does the Christian revelation, in its mode of recommending the first day of the
week to our observance. The old covenant, with its priesthood, and forms of worship, had passed
away, and there was a fitness in instituting a new form of worship to be introduced, and it was fit
that the resurrection of our Lord should begin the new computation, and be commemorated by it.
But while the first day of the week is expressly mentioned, had the observance of it been expressly
commanded, the same difficulties would have originated, that would have attended the observance
of the seventh day of the week. It would have rendered the Christian Scriptures dependent on
tradition for their interpretation, and the Christian sabbath impossible to be observed throughout
the world, in strict obedience to the requirement. As the matter has been left, the decalogue is
transmitted to us, requiring the consecration of one day in seven; and the New Testament teaches
us, that no times are holy in themselves; and that the regard which the Jews demanded, for the day
on which they kept their weekly sabbath, and for their other holy days, so far from being
obligatory on Christians, is inconsistent with the nature of the Christian economy.(15) The proportion
and the succession of time, as prescribed in the fourth commandment, are obligatory; but no
particular periods of duration have in themselves special sanctity. We are bound by the example of
the apostles, to observe the first day of the week as the Christian sabbath; but not in such a sense
as to fetter the conscience with insuperable difficulty, in such a case as that of the missionaries
The worship, adapted to the day, requires to be social; and each individual Christian may unite
with his brethren, in the worship of God, on the day set apart for it, with the full conviction that, in
so doing, he is honoring the Author of Christianity, and strictly obeying the decalogue.
Public worship should include prayers, songs of praise, and the reading and
expounding of God's word.
Prayer is a natural duty of man, confined to no particular condition of life, or dispensation of
religion. It may be performed in private, in the family, in companies accidentally brought together,
or designedly convened for the purpose; and in public assemblies for divine worship, it ought
always to make a part of the service.
In public prayer, one of the worshippers leads the service, speaking audibly, as Solomon did at the
dedication of the temple, and the rest unite in heart in the devotions and supplications. The leading
part in the service may be performed by the ministers of the word. The first Christians continued
steadfastly in the apostles' doctrine, fellowship, breaking of bread, and prayers. All these,
including the prayers, were directed by the apostles; and, when the apostles were relieved from
ministering to tables, it was that they might give themselves to the word of God and to prayer.
Private prayer cannot be exclusively intended here; for the obligation to this belonged equally to
the deacons elected, and to all the members of the church. But, though the ministers of the word
may, in general, most advantageously lead in public prayer, other male members of the church
may do it with propriety and benefit. "I will that men pray everywhere."(16) The word rendered
"men," properly denotes persons of the male sex, and is distinguished from "the women"
mentioned in the next verse. The intimation plainly made, is, that females are not expected to lead
in public prayer. This accords with the words of Paul: "It is shame for women to speak in the
church," or public assembly. But there is great propriety in the separate meeting of females for
prayer, and much benefit results to themselves and the cause of God.
The Saviour gave a form of prayer to his disciples, for a help and general directory; but it is
manifest that the disciples never understood that they were restricted to this form, either in private
or in public. Prescribed forms of prayer are objectionable, because they restrain the emotions of the
heart, discourage dependence on the Holy Spirit, tend to produce formality, and are not adapted to
all circumstances and occasions.
Praise may be mingled with the petitions and thanksgivings offered in prayer; and is then, like
these, expressed in prose, and with the ordinary voice. But poetry and music are specially
appropriate in the expression of praise. They were used in early times, and formed an important
part of the temple worship. In the New Testament, we find frequent use of singing; and it is
expressly commanded in several passages.(17) The phrase "admonishing one another in psalms,"
&c., being addressed to a church, sufficiently indicates that singing was designed to be a part of
the church's public worship.
The book of Psalms was composed for the temple worship. It serves as a help and general
directory in this part of the public service; but there is no proof that our praises ought to be
expressed in no words but those found in this book. We have no book of prayers in the Bible; and
we learn from this that a book of prayers is not needed in our public worship; but we have a book
of Psalms, because, in a service in which many are to speak together, they cannot speak the same
things without previous preparation. We learn hence the lawfulness of using hymn-books; and
experience has proved their great utility.
Instrumental music formed a part of the temple worship; but it is nowhere commanded in the New
Testament; and it is less adapted to the more spiritual service of the present dispensation.
In public worship, we not only address God in prayer and praise, but we honor him by reverent attention to his word, in which he speaks to us. The reading of the Scriptures formed an important part of the synagogue service, and was sanctioned by the Saviour, when, in the synagogue at Nazareth, he read from the prophet Isaiah. In Paul's direction to Timothy, "Give attendance to reading, to exhortation, and to doctrine,"(18) as the exhortation and doctrine or teaching were to be parts of the public service to be performed for the benefit of others, there is no reason to suppose that the reading which is commanded was to be exclusively private. The public reading of God's word appears to be at least included. In the days of Ezra, when the Scriptures were read, the sense was shown to the people.(19) When Christ read in the synagogue at Nazareth, on closing the book, he expounded and applied the passage which had been read. The direction to Timothy required that exhorting and teaching should be added to reading. God is honored when his word is so expounded to the people, that they not only hear the sound with the ear, but receive the meaning of it in their understandings, and feel its power in their hearts. God has graciously provided men who are able so to expound and exhort; and every church ought to seek the help of such gifts.
1. Gen. xxi. 27.
2. Gen. viii. 10, 12.
3. Gen. ii. 2, 3.
4. Ex. xx. 8.
5. Rom. xiii. 8-10; Eph. vi. 2.
6. Exodus xxiii. 10, 12.
7. John xx. 1.
8. John xx. 19.
9. John xx. 26.
10. Matt. xxvii. 63, 64.
11. Lev. xxiii. 16.
12. Acts xx. 7.
13. 1 Cor. xvi. 2.
14. Rev. i. 10.
15. Col. ii. 16; Gal iv. 10, 11; Rom. xiv. 5, 6.
16. 1 Tim. ii. 8.
17. Col. iii. 16; Eph. v. 19; James v. 13.
18. 1 Tim. iv. 13.
19. Neh. viii. 8.