allowed by all to be attended to by the church. This appears from the numerous directions refpecting it, throughout the writings of Mofes and the Prophets, a detail of which would far exceed our present limits.

When Chrift arofe from the dead the fame proportion of time was ftill continued for the private and public exercifes of religion, but the day was changed from the feventh to the first, which will and must be observed in commemoration of his refurrection, the most aftonishing event that ever took place. in this world, or can to the end of time.

This change is demonftrated from the following confiderations.

First, on the very day our Lord had arifen, the difciples affembled together in the evening, and it is faid with peculiar emphases, "It was the firft day of the week," and both to fanctify that time, and this folemn affembly, Jefus appeared in the 'midst of them, and pronounced this bleffing, "Peace be unto you." Their hearts were filled with gladnefs, and he reiterated the benediction. Then he confirmed falvation to a ruined

their commiffion to go forth and preach world, and that all their fins fhould be remitted upon the terms propofed in the gofpel. Thus the first chriftian fabbath received a glorious fanétification.

Secondly, juft eight days after this folemnity, the difciples again met, and Chrift met with them, and repeated the fame. bleffing, "Peace be unto you," again fanctifying the time. and their affembly as before. Something very remarkable. took place on this Lord's day evening, to wit, removing the unbelief of Thomas, and affording him all the evidence he defired and filling his heart with joy, fo that his foul burft forth in raptures, crying out, " My Lord and my God."

Thirdly, the day of Pentecoft was alfo a great day among the followers of Chrift, and this was on the first day of the week. Pentecost was always fifty days from the paffover, therefore as our Lord arofe the day after the paffover, this distinguished period fell out on the first day of the week. Chrift by his Spirit was prefent in this great affembly when three thousand were converted by the preaching of St. Peter, and initiated into the chriftian church by the holy ordinance of baptism. This was a great fabbath, and perhaps there will never be fuch another, till the time will come that a nation will be new born at once. But the argument is the first day of the week was in an effectual manner the fabbath of christians or the great day of the Lord. And allow this

addition that Peter's converts, ever after continued in his doctrine; one of which must evidently be, their obfervance of this day as holy time, in commemoration of Christ and for the purposes of religion.

Fourthly, in St. Paul's hiftory we have a remarkable inftance of his celebration of the first day of the week as the christian fabbath. In his journeying, he came unto Troas and waited for the affembling of the difciples. They had met feven days before, no doubt for their usual worship, he tarried for their facramental occafion, therefore thus we read, "On the first day of the week, when the difciples came "together to break bread, Paul preached unto them, and "continued his fpeech until midnight." This fhows us, the first day of the week was their fabbath and the feason of their holy communion. I will make no other remarks from this, and all the preceding obfervations on the first day of the week as the chriftian fabbath, only that the evening was a folemn and most important portion of holy time.

Fifthly, an argument of great force to fhow the first day of the week is the chriftian fabbath, is derived from St. Paul's

direction to the Corinthian and other churches, refpecting an important duty, which must be performed in their folemn meetings for public worship. Thus he speaks, "Now for "the collection of 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 store, as God "hath prospered him." It is here a granted cafe, that all the christian churches affembled on the first day of the week as their fabbath to perform public worship; hence he enjoined this as a duty incumbent on them at that season. From these things it is evident that the first day of the week was the chriftian fabbath, and that it was a standing ufage among the chriftians, and placing all these things in one view, it is evident the first day of the week ought firmly to be held by chriftians, and duly fanctified as their fabbath.

Paling by a multitude of arguments employed by chrif tian writers in favor of the first day of the week to be observed as a common and public day for religious worship, the whole is fully established in

wherein it is in ftriking lan That is, it was inftituted by

The first place from our text, guage denominated the Lord's day. our Lord for holy purposes; as we fay the Lord's fupper, the Lord's table, the cup of the Lord, the Lord's prayer, &c. all which fhow, these things were peculiar to him and matters of his fpecial divine inftitution, and therefore obligatory upon

all christians.

Agreeably to our Lord's appropriation of the first day of the week for religious fervice, and the practice of the apoftle's from the very day of his refurrection, this day has been obferved by chriftians as the fabbath throughout all ages. from the beginning of chriftianity down to the prefent time, and will continue to be fan&tified to the end of the world.

Having laid before you thefe few confiderations for the refreshment of your minds, the confirmation of your faith, and the encouragement of your practice, in the obfervance of the day of our Lord's refurrection as the holy fabbath, I proceed

Secondly, to confider the manner in which this appropri ated and fanctified time ought to be employed.

Let it be here observed, we are allowed as great a portion of the twenty four hours of the Lord's day for reft by fleep, refreshment by food, taking care of our cattle, &c. as on other days. We are allowed alfo all the works of neceffity, fuch as defending ourselves againft thieves, robbers and enemies, extinguishing fires, failing in the open feas, keeping furnaces in blaft, &c. Befides thefe, the works juftly implied in the term mercy ought to be performed on this day, fuch as vifiting the fick, administering to their comfort, and reliev ing the diftreffes of the poor. All these and more than can be enumerated are works of mercy. It is the duty of Phyficians, Surgeons, and all the train of that line to visit their patients and go when called, but I apprehend they ought not to tarry from public worship more than what evident neceffity requires.

Thefe allowances being made, which could be easily ef tablished from fcripture and reason, but I presume they are perfectly obvious to the judgment, confcience, and feelings of every chriftian. Therefore I país on to the plain duties. of fanctifying the Lord's day.

St. John was in the Spirit on this day. We fhall underfand it at prefent, a fpiritual and holy frame of mind, in

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practical performance of relative duties between one reafona ble creature and another, completes the whole fum of natu ral religion.

The relation of a rational creature, capable of feeling its existence and dependence upon its Creator, upholder, and benefactor, muft furely acknowledge this dependent existence, and be under obligations of gratitude, fupplication and praife.

But divine revelation far furpaffes all that natural religion can dictate, and herein we have not only enjoined the obligating nature of prayer, but infallible directions refpecting it and its object, the manner in which it ought to be performed, and, the motives and encouragements to the fame.

It is not only a duty, but an high honor conferred upon the creature by pofitive inftitution, and it is an astonishing priviledge, in the wondrous condefcenfion of heaven, granted to finners. To bow before the majesty of God, to acknowledge our dependence upon him, to make known our wants, and offer up the defires of our hearts to him, is an honor, dignity, and glory conferred upon the human race, tranfcending their conception and their praife.

However wonderful it may be, as all that flows from God is wonders, the commandment ought to be embraced with profound adoration; "Pray without ceafing, pray always "with all prayer and fupplication." The import of these precepts will hereafter be explained.

The beft definition or defeription of prayer is in beautiful fimplicity given in our chatechifm, "The offering up our de"fires to God, for things agreeable to his will, in the name