ministry of the apostles, went on periodically according to the above settled order. 1 Corinthians 16. 12. According to the first of fabbaths, lay by you, fays the apostle. Having discoursed largely of the refurrection of Christ and ours, and the matter of our victory and triumph therein, he exhorts them to abound in the work of the Lord, and proceeds to give directions relating to one special branch of that work, that is, to make a store, or treasure for the faints. This treasure was to be gathered by a weekly collection, made upon the fabbath-day, wherein each is directed to contribute in proportion to his fuccess in business in the preceding week.

It is but natural to infer, that there would be a difficulty in fettling the day on which it was to be done. The jews, of whom there were many in every church, would be certain to have a veneration for their own national sabbath, which they knew to be of a divine original; and would be prejudiced against the first day of the week, because it was the pagan fabbath, on which they worshipped the fun. This doubtless had created difficulties on other occasions, and would do the fame

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preceding the refurrection, was the evening, or end of some preceding sabbath, and that that morning, was the first, or beginning of some succeeding ones. It is impossible to doubt whether the foregoing were the jewish, nor can we be at a loss to know that by the succeeding, we are to understand the christian; because, there were no others to be set in opposition to each other.

It is here then further afsserted, that the end, or evening of the foregoing sabbaths, dawned itself into the morning, or first of the succeeding. This is not spoken according to the real state of things, but according to what appears to us, which is the most eligible way. According to this common mode of speaking, it is here reckoned that the end, or twilight of the foregoing jewish sabbath, winged itself away from the western, to the eastern horizon, and came over into the MIA of the new fabbaths, and along with it, all the sabbaths with which it was connected.

The evening of the fabbath which preceded

the resurrection, was the orPSE, or, as the word fignifies, signifies, the utmost edge and extremity, not of that fabbath only, but of fabbaths, in a general and indefinite sense: all former sabbaths, fabbatical years, jubilees, and primitive holy days, came over, with all their attendant authority, and landed in the east that morning, and were involved and comprehended, in one folemn day, set up in the front of the week, to be the unalterable fabbath of christianity. The lighting up of that morning then, was the dawn of the new world, the reduction of all the primitive sabbaths of the world, and their passing over out of their first situation, into the ΜΙΑ of the new creation.

Consequently the ancient sabbaths are not lost, but removed out of their first places, and as it were reduced, contracted, and comprehended, within the limits of one high and great day, which alone must be called, and honored as a fabbath.

Here then we may fee, not only the reality, but the authority, pre-eminence, and fublimity of the christian sabbath. Christ had upon that morning all things in the universe brought down under 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 consider 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 afferts 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 teftimonies above. And consequently. the christian sabbath, 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

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