appointed on the day on which the pillar of cloud and fire rose out of the Red Sea, and on which Moses and the church, the mystical body of Christ, came up out of the same sea, which is a type of the resurrection of Christ: it is a great confirmation that the Christian sabbath should be kept on the day of the rising of the real body of Christ from the grave, which is the antitype. For surely the scriptures have taught us, that the type should give way to the antitype, and that the shadow should give way to the substance.

8. I argue the same thing from Psalın cxviii. 22, 23, 24. There we are taught, that the day of Christ's resurrection is to be celebrated with holy joy by the church. "The stone which the builders refused is become the head stone of the corner. This is the Lord's doing, it is marvellous in our eyes. This is the day which the Lord hath made, we will rejoice and be glad in it." The stone spoken of is Christ; he was refused and rejected by the builders, especially when he was put to death. That making him the head of the corner, which is the Lord's doing, and so marvellous in our eyes, is Christ's exaltation, which began with his resurrection. While Christ lay in the grave, he lay as a stone cast away by the builders. But when God raised him from the dead, then he became the head of the corner. Thus it is evident the apostle interprets it, Acts iv. 10, 11. "Be it known unto you all, and to all the people of Israel, that by the name of Jesus of Nazareth, whom ye crucified, whom God raised from the dead," &c." This is the stone which was set at nought by you builders, which is become the head of the corner."-And the day on which this was done, we are here taught, God hath made to be the day of the rejoicing of the church.

9. The abolition of the Jewish sabbath seems to be intimated by this, that Christ, the Lord of the sabbath, lay buried on that day. Christ, the author of the world, was the author of that work of creation of which the Jewish sabbath was the memorial. It was he that worked six days and rested the seventh day from all his works, and was refreshed. Yet he was holden in the chains of death on that day.-God, who created the world, now in his second work of creation, did not follow his own example, if I may so speak; he remained imprisoned in the grave on that day, and took another day to rest in.

The sabbath was a day of rejoicing; for it was kept in commemoration of God's glorious and gracious works of creation, and the redemption out of Egypt. Therefore we are directed to call the sabbath a delight. But it is not a proper day for the church, Christ's spouse, to rejoice, when Christ the bridegroom lies buried in the grave, as Christ says, Matt. ix. 15. "That the children of the bride-chamber cannot mourn,

while the bridegroom is with them. But the time will come when the bridegroom shall be taken from them; then shall they mourn."-While Christ was holden under the chains of death; then the bridegroom was taken from them; then it was a proper time for the spouse to mourn and not rejoice. But when Christ rose again, then it was a day of joy, because we are begotten again to a living hope, by the resurrection of Jesus Christ from

the dead.

10. 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 Levit. xxiii. 15, 16. and he honoured this day by pouring out his Spirit on the apostle John, and giving him his visions, Rev. i. 10. "I was in the Spirit on the Lord's day," &c.-Now doubtless Christ had his meaning in thus distinguishingly honouring this day.

11. 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 xx. 7." And upon the first day of the week, when the disciples came together to break bread, Paul preached unto 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 it appears by our text.

12. This first day of the week is in the New Testament called the Lord's day; see Rev. i. 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 an holy supper, to be celebrated in remembrance of the Lord Christ, and of his redemption. So this is an 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; Numb. vi. 27.," And they shall put my name upon the children of Israel." They were called by the name of God, as it is said, 2 Chron. vii. 14. "If my people, which are called by my name, &c.; i. e. They were called God's people, or the Lord's people. This denoted that they were an holy, peculiar people, above all others. Deut. vii. 6. "Thou art an holy people unto the Lord; and so in verse 14, and many other places.

So the city Jerusalem was called by God's name; Jer. XXV. 29.-" Upon the city which is called by my name." Dan. ix. 18, 19. "And the city which is called by thy name," &c. This denoted, that it was an 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. xi. 1. "To dwell in Jerusalem, the holy city;" and in many other places.

So the temple is said to be, an house called by God's name; 1 Kings, viii. 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 an holy place, an 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 an holy day, a day appropriated to holy uses, above all others in the week.

13. 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 hath 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, be-. cause 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.

14. It is no way weakening to these arguments, that there is nothing more plainly said about it in the New Testament, till John wrote his Revelation, because there is a sufficient reason to be given for it. In all probability, it was purposely avoided by the Holy Spirit, in the first settling of Christian churches in the world, both among the Heathen and among the Jews, but especially for the sake of the Jews, and out of tenderness to the Jewish Christians. For it is evident, that Christ, and the apostles, declared one thing after another to them gradually as they could bear it.

The Jews had a regard for their sabbath above almost any thing in the laws of Moses; and there was that in the Old Testament which tended to uphold them in the observance of this, much more strongly than any thing else that was Jewish. God had made so much of it, had so solemnly, frequently, and carefully commanded it, and had often so dreadfully punished the breach of it, that there was more colour for their retaining this custom, than almost any other.

Therefore, Christ dealt very tenderly with them in this point. Other things of this nature, we find very gradually revealed. Christ had many things to say, as we are informed, which yet he said not, because they could not as yet bear them, and gave this reason for it, that it was like putting new wine into old bottles. They were so contrary to their old customs, that Christ was gradual in revealing them. He gave here a little, and there a little, as they could bear; and it was a long time before he told them plainly the principal doctrines of the kingdom of heaven. He took the most favourable opportunities to tell them of his sufferings and death, especially when they were full of admiration at some signal miracle, and were confirmed in it, that he was the Messiah.

He told them many things much more plainly after his resurrection than before. But even then, he did not tell them all, but left more to be revealed by the Holy Ghost at Pentecost. They therefore were much more enlightened after that than before. However, as yet he did not reveal all. The abolition of the ceremonial law about meats and drinks was not fully known till after this.

The apostles were in the same manner careful and tender of those to whom they preached and wrote. It was very gradually that they ventured to teach them the cessation of the ceremonial laws of circumcision, and abstinence from unclean meats. How tender is the apostle Paul with such as scrupled, in the fourteenth chapter of Romans? He directs those who had knowledge to keep it to themselves, for the sake of their weak brethren. Rom. xiv. 22.-But I need say no more to evince this.

However, I will say this, that it is very possible that the apostles themselves at first might not have this change of the day of the sabbath fully revealed to them. The Holy Ghost, at his descent, revealed much to them, yet after that, they were ignorant of much of gospel-doctrine; yea, they were so a great while after they acted the part of apostles, in preaching, baptizing, and governing the church. Peter was surprised when he was commanded to eat meats legally unclean; and so were the apostles in general, when Peter was commanded to go to the Gentiles, to preach to them.

Thus tender was Christ of the church while an infant. He did not feed them with strong meat, but was careful to bring in the observance of the Lord's day by degrees, and therefore took all occasions to honour it, by appearing from time to time of choice on that day; by sending down his Spirit on that day in that remarkable manner at Pentecost; by ordering Christians to meet in order to break bread on that day, and by ordering their contributions and other duties of worship to be holden on it; thus introducing the observance of it by degrees. And though as yet the Holy Ghost did not speak very plainly about it, yet God took special care that there should be sufficient evidences of his will, to be found out by the Christian church, when it should be more established and settled, and should have come to the strength of a man.

Thus I leave it with every one to judge, whether there be not sufficient evidence, that it is the mind and will of God that the first day of the week should be kept by the Christian church as a sabbath.