1 old times and modes of worship. But, as it was never called in question by any of the antients, the use of the first day, now, is an irrefragable evidence of its antiquity, and, consequently, of its divine appointment. Again, if the alteration of the Sabbath was not according to the will of God, it would have been only in agreement with his general procedure, that he should, by some means, have told them so but this, it appears, was never the case; God saw that the people were about to change it, and he said nothing to prevent it; it was changed, and he has since been equally silent respecting it: which is another strong proof, if not of the divine appointment, yet of the divine approval; which nearly amounts to the same thing.---Moreover, "This change must have been appointed by human or divine authority; by human authority it could not, for there was no general council in the first ages that met to alter it, and hence it must have been of divine original." z-Nor can we discover any thing in this alteration, that can, in the smallest degree, derogate from the honour of him, who is sole. Lord of the Sabbath; and who changes the times and the seasons, according to his pleasure, for the advancement of his glory, and the promotion of piety in the world. a i Lastly, We contend for it against an Objection. It is urged, That there is no express or positive precept in the new testament for Enc. Brit. a Luke, vi. 5.-Dan. ii. 21. keeping the first day, and that therefore its observance is not obligatory on us. We reply, That this ground of objection is rather untenable. b However, an express or positive precept is not necessary. If it can be clearly shewn to have been the practice of the first Christians, or, in other words, that it was a custom, (and custom in these matters was considered a law, c) when christianity was least encumbered with human inventions, and when the mind of its Founder could not be easily misunderstood; for people to hallow the first day of the week instead of the seventh, the point at issue is determined; for men may be divinely influenced to do the will of God as well as to say it; and we are justifiable in copying a good man's example, as much as in obeying his commands. d Besides, we have no precept in the new testament for keeping the seventh day; nor is there any proof that the apostles especially observed it; but, only, that some of them then embraced the favourable opportunity of preaching the gospel to the antichristian, or partially converted, Israelites. And, if the practice of keeping the first day of the week be as antient as the apostles, as few will deny, it is more than probable, that it commenced in obedience to their command; as, like Moses, they were invested with proper authority to settle the affairs of the church. And if it was ordered by them, it originated with b Acts, xx. 7. comp. Heb. x. 25. c 1 Cor. xi. 16. d Ex. xiii. 7.-1 Tim. iv. 12. "That the Saviour; as they positively tell us, they delivered nothing to others, but what they received from him." e And hence, Athanasius justly observes, "That the Lord himself changed the day:" no person, or body of people, having authority to alter the time of religious worship, or to institute a binding festival, any more than to renew circumcision and sacrifices, with any and every other jewish and even heathenish observance. ƒ e Matt. xviii. 18.-1 Cor. xi. 23. f 1 Kings, xii. 33. LECTURE II. THE SAME SUBJECT CONTINUED. IN the progress of our last Lecture, we proved, it is hoped to your satisfaction, That time has been invariably divided into weeks of seven days each; that there was a seventh day Sabbath from the creation of the world till the resurrection of Christ; and that, on the introduction of christianity, this festival was changed from the seventh to the first day of the week; as now observed by nearly all christian churches. We proceed, in the next place, to consider, more at large, the divine authority of the christian Sabbath. After which we shall shew you how it should be observed by all professors of the christian religion, Before we proceed, however, we wish you clearly to understand, and constantly to bear in mind, that having so fully established the speciality of the day appointed for religious worship, that you cannot, in this respect, easily mistake our meaning; we shall, for the most part, in future, speak of the Sabbath generally: considering any thing done on the antient seventh day, (if not of a typical nature,) as applicable to the present first day of the week; and shall borrow any thing from it, that will either illustrate or support our different propositions. SECONDLY, -The Authority of the Christian Sabbath; for which we contend, (1.) From the Majesty and Conduct of God; by whom it was instituted. From the Majesty of God. In addition, to any natural principles which we may possess that urge our observance of a Sabbath, of which we shall presently treat, we have received plain and positive commands from Jehovah himself to keep it holy. From him who made us, whose we are, and whom we ought most promptly and cheerfully to serve; from him, whom saints and angels acknowledge as their sacred head; who can make us unspeakably happy or render our being insupportably wretched for ever; from him, who does according to his will in the army of heaven, and among the inhabitants of the earth; whose hand none can stay, or say unto him, "What doest thou ?" From this great, this glorious, this awful Being, we have received injunctions to keep the Sabbath day: "The Lord spake these words and said, Remember the Sabbath day to keep it holy; see because the Lord hath given you the Sabbath; and says, ye shall keep my Sabbaths, I am the Lord your God." a From the Conduct of God. For the Sabbath. day, the Lord has shewn such uncommon a Ex. xx. 8.-xvi. 29.-Lev. xix. 3, |