beds in a publick manner upon the fabbath-day. There was no necessity for doing this at the time in which it was done. Nor can we suppose that he ordered it to be done on purpose to provoke and exafperate his enemies against him; for it is contrary to his nature and command to give unnecessary offences. But if we suppose that he meant to awaken their attention to confider that the jewish sabbath, as it stood in its peculiar administration to them, was only temporary; and. like the greatest part of their dispensation, was foon to pass into a higher state, this assigns a good reason for his conduct therein.

This appears more evident still in the matter of the ears of corn. Matthew 12. 1. At that time Jesus went through the corn fields on the fabbaths. So it should be read.

By Luke 6. 1. We find that it was the second sabbath after the first, the pharifees found fault with him. That is, they found fault with him upon his allowing it to be done two sabbaths, fuccessively. And he vindicates himself and disciples, by alluding to David's breach of a temporary temporary command, in a certain cafe, without being censured for it. And asserts that he was Lord of the sabbath: and therefore had power over it, intimating, I think, his design of bringing it under a new administration.

But be this as it will, that the sabbath is removed into the first day of the week, is clear from the testimonies above. And consequently. the christian fabbath, has in it every thing that is possible to be in a fabbath; all the contents, all the principles and all the ideas that can contribute to give it greatness and authority.

The primitive faints had a prospect of this tranfcendent day under the gospel, and sung over it, and prophefied of its coming; and, by an anticipating faith made it present, when as yet it was many years forward in futurity. An instance of this we have in Pfalm 118. 23. This is the day which the Lord hath made; we will rejoice and be glad in it.

The day here alluded to, is some way or other

made remarkable and folemn: and, that it is the first

day

i

a

It is faid to be the first of fabbaths, and first of the fabbaths. The apostles generally in most things, rather observe conformity to the Septuagint than the Hebrew, not as preferable, but better known. Their phrase is, EMERA TWN SABBATWN, the day of the fabbaths. So they called the last day of the week, because it was the day upon which the fabbaths were successively celebrated and held. The apostles express themselves in the fame form, only they are obliged to put ΜΙΑ, instead of EMERA. The seventy had but one idea to express, but the apostles many; as first day of the week, first day of the refurrection, first day of the fabbath, first morning and first evening, as above. And because all these ideas could not properly be put down, they expressed them all compendiously in one word, and said, The MIA of the fabbath.

This day, therefore, introduced the christian fabbaths, and settled the order and succession of them. It was the first day of the fabbaths.

It is farther observable in these passages, that the fabbath in the christian church, under the ministry