which time forward, the first day of the week was never without its folemn affemblies.

Moreover, we have the apoftle to the Hebrews exprefsly confirming the forefaid prophecies concerning Chrift's reft upon the first day of the week, by telling us, that under the gofpel, "there remained a reft for the people of God," Heb. iv. 9. Now if this place be duly confidered, and rightly understood, it will mightily confirm the change of the Sabbath from the last to the first day of the week. For the word, which is there rendered reft, in the original is Sabbatifmos, and fhould be rendered a Sabbatifm or Sabbath-keeping, and fo the meaning is, (according to Doctor Owen and other learned commentators) " There remaineth a Sabbath keeping for the people of God, under the New Teftament as well as under the old." And this (as the apoftle should in the context) behoved neceffarily to be a new Sabbatism, in regard it hath a new foundation, in correfpondence to the foundation of the old Sabbatifm mentioned verse 4. of that chapter. For he fpake in a certain place of the feventh day on this wife, And God did reft the feventh day from all his works." Well (faith the apoftle) the new Sabbatifm hath the like foundation, verfe 10. For he (viz. Jefus Chrift) that is entered into his reft, hath alfo ceafed from his own works, as God did from his." Now, it was on the morning of the first day of the week that Christ-entered into his mediatory reft from his works of redemption, as God on the seventh day entered into his reft from the work of creation. And as God, by his refting on the feventh day, did determine that day for a facred fabbatical rest under the Old Testament; fo Chrift (who is the Lord of the Sabbath) by his entering into his reft on the first day, did determine that day of the week for a facred Sabbatifm under the New Testament, The ceafing from his works, as God did from his mentioned ver. 10. can never properly be applied (as fome do) to the be. liever, but to Chrift's ceafing from his works of redemption; feeing it is abfurd to make our cealing from the vile works of fin, a parallel to God's ceafing from his glorious works of creation. And it cannot be meant

of ceafing from the works of duty and service to God; for, to all eternity, believers never ceafe from these, Rev. xxii. 3.

V. Our Lord Jefus Chrift hath put honour upon the first day of the week, and authorised the observation of it by his own example and practice, which hath the force of a law to us. It was on this day he met with the two difciples going to Emmaus, opened the scriptures to them, and was made known to them in the breaking of bread, Luke xxiv. 13. Likewife upon the fame day he appeared to the eleven, when gathered together, and others with them, fhewed them his pierced hands and feet, comforted them, and opened their understandings that they might understand the fcriptures, Luke xxiv. 33. 36. 40. 45. It was on this day that Chrift came to his difciples, (being all convened together except Thomas) gave them his peace and bleffed them, and alfo gave them their commiffion and the holy Ghoft, John xx. 16. 20. &c. Again, upon that day eight days, being the next first day of the week, when the difciples were affembled together, and Thomas with them, John xx. 26. Chrift chofe to appear unto them, and graciously convinced Thomas by the difcovery of his wounds. Though Chrift, after his resurrection, met with severals of his difciples upon other days of the week, yet on the first day only (which is therefore exprefsly recorded) did he appear to them when affembled together; and therefore we see how he left Thomas a whole week under his unbelief and doubtings, till the next Lord's day or first day of the week fhould come, that he might have occafion gracioufly to refolve him in the affembly of his disciples, for their common edification and comfort. The first day of the week is the only day of the week, or month, or year, that is ever mentioned by number in all the New Teftament; and wherever it is spoke of, we hear of the religious obfervation of it, by the difciples affembling together. And why are we told by the evangelifts fo exprefsly, and so often, of Chrift's making his vifits to his dif ciples upon the firft day of the week? but to fhew us, that Christ put a peculiar honour and respect upon this

day

day, and thereby gave us a plain intimation of his will, that it fhould be observed in his church, as the Chriftian Sabbath, or the weekly day of holy reft and holy convocations. That one day in feven thould be religi, oufly obferved in this manner, was a law from the be ginning, and that as old as the state of innocence (as I thewed before.) But that, in the kingdom of the Meffiah, the first day of the week fhould be that folemn day; this was indication enough, that Chrift on that day once and again met his difciples in a religious affembly. And it is highly probable, that at his first meeting with them, he appointed them that day eight days to be together again, promifing to meet them; for we find them more chapterly convened that day than the former, John xx. 26. "And after eight days, again his difciples were within, and Thomas with them," as it would feem waiting for Chrift's coming. And many are of opinion, that he thus continued to meet with them every first day of the week, till his afcenfion, "Speaking to them the things pertaining to the kingdom of God." Acts i. 3.

Chrift's meeting with them that day was not merely occafional, but defigned; as appears by the exprefs mentioning of the first day of the week fo oft as he met them. For, when Chrift met with his difciples on any other day of the week, we are not told what day it was, whether the fecond, third or fourth day of the week; but when he meets with them on the first day, the holy Ghost names and records that, thereby afcribing fomething peculiar to it above all the reft.

VI. The obfervation of the first day of the week is alfo authorised by the divinely infpired apoftles of Chrift, and founders of the Chriftian church, and that both by their example and direction.We have them both directing and performing the duties of the Sabbath on this day, and alfo afferting Chrift's propriety in it as his; all which is evident from fcripture.

In the forecited fcriptures, where we read of Chrift's appearances to his difciples, we alfo read of their affembling together on the first day of the week feveral times;

which certainly was for the public worship of God, and in honour of this day. For, when they met on other days of the week, it is not told what these were; but, when they met on the first day of the week, the Holy Ghoft records that; which fhews it to be a remarkable day in itself, and obferved as fuch by the difciples of Chrift, and that in a religious way.

But, befides thefe, I fhall adduce four other fcriptures, that clearly demonftrate what is above afferted.

The firft is, Acts ii. 1. 2. where it is recorded, that "the apostles and other brethren were met all together on the day of Pentecoft in one place." This meeting was for public worship on the first day of the week, according to their wonted practice. It is not in the temple with the Jews, but in a house in Jerufalem by them felves.

Queft. How prove you that it was on the first day of the week? Anf. Because it is evident from fcripture, that the paffover that year fell on the Jewish Sabbath; and Pentecoft being still the fiftieth day after the paffover, it confequently fell that year on the first day of the week, or the Lord's day. Pentecoft is a Greek word, fignifying the fiftieth, called fo because of its being ftill the fiftieth day after the paffover, a Jewish feaft, which fell fometimes upon one day of the week, and fometimes on another; but this year it fell on the laft or seventh day of the week. Pentecoft was another feast of the Jews, but kept in remembrance of God's giving the law that day on mount Sinai, being the fiftieth day after their eating the paffover and coming out of Egypt. And confequently, Pentecoft falling this year upon the, firft day of the week, our Lord's refurrection day, the apostles and brethren affembled for celebrating this day by public worship. Now, let us obferve how remarkably God confirmed their keeping of the first day of the week, and bleffed their meeting together upon it for worship: He even fent down that extraordinary effufion of the Holy Ghoft upon them, for fitting and furnishing them for the extraor dinary work of planting the Chriftian church, and converting the world. This was a folemn approbation of

the

the Chriftian Sabbath, and a seal to its inftitution from heaven, which did confirm all Chriftians in the cele brating of this day for the future: And many times. have they experienced the gracious effufions of the Spirit on their public affemblies this day fince that time. It is obferved by Grotius, upon Exod. xix. 1. That it. was on the first day of the week that the law was given in its fearful promulgation from mount Sinai. But though God made that in fome respect a terrible day to them, yet he makes it weekly a joyful day to us, by the comfortable promulgation of the gofpel thereupon from mount Zion.

A fecond fcripture is, Acts xx. 7. "And upon the first day of the week, when the difciples came together to break bread, Paul preached to them," &c. Whence it is plain that the first day of the week was then the ftated time for Chriftians their meeting together, for the preaching of the word, and celebrating of the Lord's fupper; for this is recorded as their customary known practice. Paul had been at Troas feven days, and confequently was there upon the Jewish Sabbath; but there is no word of any meeting among them on that day, or any other day of the week: But when the first day of the week comes, the church is folemnly convened, and perform the work of the Sabbath on this day. Paul was ready to depart from that place, only he muft ftay till the first day of the week, that he might meet with the whole church, and preach to them before he leave them; and fo, according to their custom, they all affemble together, and he fanctifies the Sabbath with them, by preaching and dispensing the facrament, and that even till midnight; for they did not soon weary, at that time, of the work and duties of the Lord's day. A third fcripture is, 1 Cor. xvi. 1. 2. "Now concerning the collection for the faints, as I have given order to the churches of Galatia, even fo do ye. Upon the first day of the week, let every one of you lay by him in ftore," &c. Whence it is plain, that the apoftle injoins the church of Corinth, in conformity with other churches, to make their collection for the poor on the first day of the week. Now, why on the first day

of