Beloved Brethren, The laws and ordinances of God have been ever, by the wise and good, justly held most sacred. The ancient Jewish Church had many of them, which were either moral, judicial, or ceremonial. Of these, some were typical of Christ; such, with all which strictly belonged to the Jewish state and polity, were at his appearance abrogated; but the moral precepts remain obligatory on Christians, and are incorporated with the duties and worship of the New Testament Church Such is the institution of the Sabbath -- The subject on which we promised to address you in this Letter. Convinced of the morality of the Sabbath, and of the propriety, and necessity of observing it, we can but greatly lament its many and gross violations by the unbelieving part of the world; and indeed, by many professing the holy religion of Christ, who notwithstanding their sacred profession, lightly esteem, abuse, or neglect it.
Our design is, therefore, to maintain the authority of the sacred precept which enjoins it, that pious souls may be guarded against the temptations which lead to its abuse; that backsliders, who are chargeable with this sin may be reclaimed; and that the disobedient may be warned, and taught to remember the Sabbath day, that they may keep it holy.
The form of expression used in the 4th Commandment implies, that the duty it enjoins was known before the giving of the law by Moses; it is not, ye shall observe a sabbath day; but "remember the sabbath day, to keep it holy:" the day of God's rest, concerning which ye have been already instructed. A day blest and sanctified by God at the creation of the world; enjoined in the most solemn manner, by him, from the top of Sinai; observed by patriarchs and prophets; and regarded as sacred by Christ and his Apostles, merits our highest esteem and veneration.
In viewing the doctrine of the sabbath, there are two things, especially, to be noticed and seriously regarded: first, the separation of a portion of our time to the immediate service of God, for the glory of his holy name; secondly, the provision made by this appointment for our good, personal and social, temporal and eternal. These are intimately connected in the institution; and no doubt, for these reasons the law of the sabbath had a place given it in the Ten Commandments. But the exact proportion of time to be kept as, a sabbath, and the particular day, seem to be enjoined by positive law; and therefore are liable to be changed. Hence these may change under different dispensations, according to the particular design of the dispensation to which the positive command which governs in such case belongs, without the least violation of the moral precept. Such, We conceive, is the change of the sabbath from the seventh day under the former dispensation, to the first or Lord's day, under the Gospel. The same portion of time, both as to order and duration, being observed under the latter, as obtained under the former dispensation.
With great propriety, therefore, may the first day of the week be stiled the Christian Sabbath; especially, as it is the 7th day, or part of time in the series of days, from the completion of man's redemption by the Son of God -- a work no less important and glorious than the work of creation. But the moral nature of the institution will admit of no change, the reason for its observance, which originates in our relation & obligations to God, & in holiness, without which no man shall see the Lord, being invariably the same. God also, who gives us all our time, ever claims, under every dispensation, that part from us in return, which he has consecrated to himself. The portion of time allotted for the sabbath, is one whole day in seven; which should be kept free from worldly business and cares.
There was, no doubt, a difference of sentiment among Christians about the sabbath day, in the time of the apostles; not, it should seem, on the question, whether there was or should be a sabbath day (the propriety and Divine authority of which seem not to have been doubted by any but infidels;) but concerning the Jewish sabbath, or sabbaths, as distinguished from the Lord's day, or New Testament sabbath. The judaizing teachers insisted on the observance of the former, in the same manner as they did on that of circumcision. The observance of this day by those who thought it right, or by such as would not willingly wound the consciences of others who thought so, might be lawful, as was Paul's circumcising of Timothy; but it could not be required, as a duty enjoined by God. This accounts for the reasoning of St. Paul; who does not attempt in his address either to the Romans, or Colossians, to whom he writes on this subject, to show that there was no day sacred; but that in respect of the Jewish sabbaths, as may be inferred, every man should be fully persuaded in his own mind; and that they should not censoriously judge each other on account of this difference in sentiment. His own example was in favour of observing the first day of the week, as the Christian sabbath; and with him all the apostles and primitive Christians agreed. To this day they gave the sacred title of the Lord's day, a name which corresponds to that other important, sacred term, the Lord's Supper; and ought to be esteemed and reverenced at all times by the Christian church, in honour of him who is the Lord Christ, the beginning of the creation of God, the redeemer of the elect, and heir of all things.
The original design of the sabbath, next claims our attention. We cannot view it as merely a day of rest, much less of idle amusement; but as a day blest and hallowed of God; as a feast to the Lord; and for the holy convocation of his people. This appears to have been David's view of the subject, when he exclaimed, "A day in thy courts is better than a thousand." We are told by the blessed Redeemer, "that the sabbath was made for man" -- not to suffer his violation and abuse; but for his bodily refreshment, & the promotion of his spiritual, eternal interests, in the contemplation of the perfections, and counsels, grace, and works of his Creator, Redeemer, and Sanctifier; and in his seeking, admiring and adoring his God, in a holy, humble, thankful, and reverential manner. In this regard to the sabbath the whole human family are concerned; and for neglect therein, God will bring them into judgment. We have very weighty reasons assigned for keeping the sabbath -- Creation being completed in six days, on the seventh God rested from his work, and blessed the seventh day and hallowed it. God's being the Lord, or convenant God of his people, who sanctified them, of which the sabbath is said to be a sign, is another reason. The emancipation of Israel from Egyptian bondage, which answers, in its typical meaning, to the deliverance of the Church at large from spiritual bondage, is one of great weight. To those from the Old Testament, the New adds these considerations, which furnish at once, additional motives for keeping the sabbath, and for the change of the day --
First, the resurrection of Jesus Christ from the dead on the first day of the week, when he rested from the labour and sufferings he had endured in the work of man's redemption.
Secondly, his frequently appearing to his disciples and blessing them on that day, after his resurrection.
Thirdly, the extraordinary descent of the Holy Ghost on the assembled Church on that day, endowing the disciples with miraculous gifts for the propagation of the Gospel.
Fourthly, the example of the inspired apostles and primitive church, who used on that day to assemble for public worship, & for the administration of the most sacred ordinances. All these considerations conspire to prove, that the sabbath is to be held sacred; that God has appointed it for a day of holy convocation to his church, in which they should assemble to attend on his public worship, & have the most solemn ordinances of his appointment administered to them. Surrounded as we are, with rich displays of the Divine perfections, love, and grace, furnishing us with motives the most powerful, for keeping the sabbath, shall we not esteem the holy day of the Lord honourable, keep it as a feast to the Lord, and unite with the thousands of joyful saints who at that sacred season approach the sanctuary of the Most High, to learn his will and celebrate his praises?
Should any still object to the moral obligation of keeping the sabbath day, under a persuasion that the institution was altogether of a ceremonial nature, and urge, as some have done, that it was only typical of the gospel dispensation, under which every day is to be esteemed alike; -- We reply, that though the force of this objection has been obviated already, by the rational and scriptural arguments we have introduced in the support of the sabbath, we have to observe further, that the difference between things sacred and common, is as real as between things innocent and sinful: that from the nature of man and the state of the world, there appears to be as great need of a sabbath under the Christian dispensation, as there was under the Jewish, both in respect to human happiness, and the honour of God. To which may be added that if our obligations are increased by the greatness and rich variety of blessings which the gospel affords, reason would dictate, that the sabbath is admirably suited to the nature of such a blessed dispensation, & we should he the more earnest to honour God its divine author, by attending on his worship & fulfilling all his institutions, to which the sabbath invites.
With respect to every day being alike, it is certain that the word of God does not declare this. We have seen, that what the apostle says on this subject, appears to have its application to the distinction made between days by the judaizing teachers; but God has commanded us to labour six days, which therefore becomes an indispensable duty, a duty discoverable in part from the very nature of things; but on the seventh, saith the Most High, "Thou shalt do no manner of work, nor suffer it to be done within thy gates," or limits of thy authority. Will any then pretend to say, every day ought to be esteemed alike? Surely not. It would be a dreadful curse to a people to be deprived of the sabbath, and left without a day of public worship, instruction and rest. Likewise, to have no days in which to labour for support would be a heavy affliction, under which, in the present state of things, we could not long exist. Hence we conclude, that the great Creator in his infinite wisdom, has by the fourth Commandment disposed of our time in a manner best suited to our advantage, as well as to his own glory. -- We fear therefore, that those who can dispense easily with this ordinance of God, can make light of others also; are unfriendly to the interests of religion, and far from the kingdom of heaven.
It has appeared, that the very nature of the sabbath entitles it to continuance, esteem, and veneration: we cannot therefore consider it as merely ceremonial, but as having to its moral nature an evangelical use annexed under the gospel. It is now an important mean of grace to the church, in which they enjoy much of that spiritual rest which Christ has brought to his people, and have an anticipation and earnest of the eternal rest, at which they will arrive when this imperfect state of things shall end. After that period, the present means of grace will not be necessary; but the saints will enjoy rest uninterrupted by labour, and day without intervening night to eternity.
While viewing our subject as connected with the glory of God as our creator, redeemer, and sanctifier; with the public worship of God; the peace and salvation of the church, and of men in general; with the most important temporal interests of all men, of servants in particular, and even as consulting the comfort of beasts who labour for man -- in a word, with the happiness of the whole creation -- How must the sabbath be endeared to every devout, humane, and benevolent heart! How delightful to the pious man must be the prospect, when after the labour and fatigue of six days, he beholds the seventh ushered in, shining with blissful radiance, stilling the tempest of the mind, refreshing the wearied limbs with salutary rest, and filling the admiring soul with wonder, love and praise, by the discovery and enjoyment of that rich profusion of blessings which as the Lord's day it brings to man! Surely, none but blind zealots, careless profligates, or men of minds unsanctified, can allow themselves to violate or disregard the sabbath! A cause so just, important, & beneficial, as to its divine authority and sacredness must engage for its support the zealous attention and regard of all the pious, humble worshippers of God.
A correct judgment of what things may be lawfully done on the sabbath, and what may not, is an attainment of importance. The nature and design of the sabbath will teach you, that works of piety, necessity and mercy, may be lawfully done on that day, because congenial to its nature and design, and especially, because the doing of them is sanctioned by the instruction and example of our Divine Redeemer: But the common business of life is thus doubtedly to be laid aside on the sabbath day.
Unhappily, through the influence of custom and habit, such things grow familiar, and lose too much the appearance of evil in our eyes; especially, when we compare them with those of a more criminal nature, which we see practised by others, on God's holy day: such as hunting, fowling, and fishing; collecting in companies at public houses, or other places of resort, for the purposes of excessive drinking, gaming, and sporting; and too frequently, in the event, for quarreling, fighting and profanity; for all which the wrath of God cometh on the children of disobedience.
"But, brethren, we are persuaded better things of you, and things which accompany salvation." Permit us therefore, to exhort you by the mercies of God, to "remember the sabbath day, and keep it holy;" "not speaking your own words, nor thinking your own thoughts," but devoting your heart and mind, your words and actions truly to God, on that sacred day. The public worship of God claims on it, your particular attention; but let not private devotion be neglected. You will profit but little by the exercises of devotion in the church, if those of the family and closet are not sincerely and regularly performed. Devout meditation on the truths we have heard, is as necessary for our spiritual improvement as attending on sermons. If there is not a favourable opportunity afforded you in providence, for attending public ordinances in the church, more of course should be performed in the family, for the purposes of religious instruction and devotion.
Use your best endeavours to restrain and keep in sub-section your children and servants, that they, profane not the day of the Lord; and lest you, like Eli of old, be chargeable with knowing their evil actions, without restraining them, and so bring the curse of God on your families. Teach them at home, and take them with you to church, that both in private and public they may be taught to fear the Lord. Suffer no manner of work to be done on the sabbath, which is inconsistent with the divine rule. Beware of covetousness, that it do not induce you to think those things necessary which are not so. Rob no members of your family of that rest which the laws of God, and of your country, have allowed them; but let them have time and opportunity to seek salvation; lest by your example you cause them to disregard the sabbath, or esteem it lightly; to forsake the place of public worship, frequent the haunts of wickedness, and rush with the ungodly down to destruction.
The many flagrant abuses, and alarming profanations of the sabbath which we behold, call on the friends of God and religion, not only for a strict attention to their own personal conduct, and the state of their families, but for zealous exertions in their respective neighbourhoods, to reclaim their friends and neighbours; and for their fervent prayers to Almighty God, that it may please him to revive the decayed morals of the people at large, by granting them worthy views, and a heart-affecting sense of the wisdom, righteousness, and excellency of all his laws and ordinances, and particularly of the usefulness, necessity, and sanctitude of the sabbath; that they may forsake all their iniquitous practices, and no longer abuse God's holy day, but learn to improve it for all the sublime purposes of its appointment, lest the Lord arise, and swear in his wrath, that they shall not enter into his rest.
Brethren, be not weary in well-doing. Follow the foot-steps of the flock -- the example of holy reformers, and primitive saints, who kept, and were tenderly concerned to keep, the sabbath holy; rejoicing in the hope of eternal rest: And be not partakers with those, who without the fear of God before their eyes trample his sacred laws and ordinances under their feet. Some whose unjustifiable conduct, with respect to the sabbath, we have noticed, seem to be strongly prompted by interests they depart from the rule of duty in the hope of gaining wealth and pleasure. But let transgressors know, that by their sins they are heaping up wrath against the day of wrath; for God will render to every man according to his works.
Finally, brethren, learn to rejoice in God, and be thankful that he hath cast your lot in a land of sabbaths. Think not the observance of them a loss of your time; but improve them in providing for your better interests. You are called to labour for a crown of glory that fadeth not away; for an inheritance incorruptible, undefiled, and eternal in the heavens. Let your efforts correspond with the object of your hope and high calling.
Exert yourselves with becoming zeal and prudence in providing houses for public worship, if you are not already provided, in as convenient situations as possible for yourselves and neighbours to attend; and on a plan of decency which may command respect; to which with your families you may resort as often as the sabbath invites you there, or you have an opportunity of hearing the gospel, and joining in the public worship of your God. Even though you should not have a settled minister, it would be useful and commendable to assemble there, to have the Scriptures and sermons lead, by some capable person, for public instruction, and to offer up united supplication and praise to our God and Redeemer.
With a view to discountenance the visits which are unfavourable to a right use of the sabbath, we would recommend, that should any of your friends or neighbours visit you on that day, you would invite them to church with you; and should they be unwilling to go, let them know, that your sense of duty and obligation will not admit of your absenting yourself from the house of God on their account. You may welcome them to your house, and to the use of your books, until your return; but like faithful Abraham, do you, with your sons and daughters, and servants, go to the place of divine worship.
Thus may you preserve your families from profaning the sabbath of the Lord, and furnish an example worthy of imitation, without giving just cause of offence to any, and be a mean of sweetly constraining others to go up with you to the house of the Lord, and keep his solemn day. So may you hope, that in a short time, you will have the pleasure of seeing the church filled with attentive hearers, religion flourish, the places of vice and immorality forsaken, and joyful converts crouding the gates of Zion.
May the God of all grace be with you, and add his blessing to your efforts.
We are happy in saying on this as on former occasions, that it hath pleased God to favour us with a peaceful, friendly interview. Many sermons and exhortations have been delivered during our session, to attentive, serious hearers; of whose friendship, and kindness, we have had ample proof; and we trust the blessing of God has accompanied, and will follow our meeting. Our Minutes will manifest what we have attempted for the interests of Zion, and the honour of God. To those articles which are of an important nature, we invite your serious attention. With some exceptions, the accounts from the Churches which we have received, have been favourable, and lead us to hope, that the interests of our Redeemer's cause are advancing in our country. In some neighbouring Churches of our faith, belonging to a sister Association, a glorious work of grace is at this time carried on by the power of Jehovah's arm. * We request an interest in your prayers: and commending you to God, and to the word of his grace, we remain, Beloved Brethren, Your's affectionately in Gospel bonds.
Note
* Within about five months of this year, 1600 persons were added by Baptism to the Churches of the Edgefield Associative. ============== [From the Charleston Baptist Association Minutes, 1809, via Wood Furman A. M., A History of the Charleston Association of Baptist Churches, pp. 149-156. Scanned and formatted by Jim Duvall.]
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