We find in the New Testament often mentioned a certain collection, which was made by the Grecian churches, for the brethren in Judea, who were reduced to pinching want by a dearth which then prevailed, and was the heavier upon them by reason of their circumstances, they having been from the beginning oppressed and persecuted by the unbelieving Jews. This collection or contribution is twice mentioned in the Acts, chap. 11:28-30, and 24:17. It is also noticed in several of the epistles; as Rom. 15:26 and Gal. 2:10. But it is most largely insisted on, in these two epistles to the Corinthians; in this first epistle, chap. 16 and in the second epistle, ch. 8 and 9. _ The apostle begins the directions, which in this place he delivers concerning this matter, with the words of the text; _ wherein we may observe,

1. What is the thing to be done concerning which the apostle gives them direction, _ the exercise and manifestation of their charity towards their brethren, by communicating to them, for the supply of their wants; which was by Christ and his apostles often insisted on, as one main duty of the Christian religion, and is expressly declared to be so by the apostle James, chap. 1:27. "Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction."

2. We may observe the time on which the apostle directs that this should be done, viz. "on the first day of the week." By the inspiration of the Holy Ghost he insists upon it, that it be done on such a particular day of the week, as if no other day would do so well as that, or were so proper and fit a time for such a work. _ Thus, although the inspired apostle was not for making that distinction of days in gospel times, which the Jews made, as appears by Gal. 4:10, "Ye observe days, and months," etc., yet, here he gives the preference to one day of the week, before any other, for the performance of a certain great duty of Christianity.

3. It may be observed, that the apostle had given to other churches, that were concerned in the same duty, to do it on the first day of the week: "As I have given orders to the churches of Galatia, even so do ye." Whence we may learn, that it was nothing peculiar in the circumstances of the Christians at Corinth, which was the reason why the Holy Ghost insisted that they should perform this duty on this day of the week. The apostle had given the like orders to the churches of Galatia.

Now Galatia was far distant from Corinth; the sea parted them, and there were several other countries between them. Therefore it cannot be thought that the Holy Ghost directs them to this time upon any secular account, having respect to some particular circumstances of the people in that city, but upon a religious account. In giving the preference to this day for such work, before any other day, he has respect to something which reached all Christians throughout the wide world.

And by other passages of the New Testament, we learn that the case was the same as to other exercises of religion; and that the first day of the week was preferred before any other day, in churches immediately under the care of the apostles, for an attendance on the exercises of religion in general. Acts 20:7. "Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them." _ It seems by these things to have been among the primitive Christians in the apostles' days, with respect to the first day of the week, as it was among the Jews, with respect to the seventh.

We are taught by Christ, that the doing of alms and showing of mercy are proper works for the sabbath day. When the Pharisees found fault with Christ for suffering his disciples to pluck the ears of corn, and eat on the sabbath, Christ corrects them with that saying, "I will have mercy and not sacrifice," Matt. 12:7. And Christ teaches that works of mercy are proper to be done on the sabbath, Luke 13:15-16, and 14:5. _ These works used to be done on sacred festivals and days of rejoicing, under the Old Testament, as in Nehemiah's and Esther's time; Neh. 8:10 and Esther 9:19, 22. _ And Josephus and Philo, two very noted Jews, who wrote not long after Christi's time, give an account that it was the manner among the Jews on the sabbath, to make collections for sacred and pious uses.

Doctrine. It is the mind and will of God, that the first day of the week should be especially set apart among Christians, for religious exercises and duties.

That this is the doctrine which the Holy Ghost intended to teach us, by this and some other passages of the New Testament, I hope will appear plainly by the sequel. This is a doctrine that we have been generally brought up in by the instructions and examples of our ancestors; and it has been the general profession of the Christian world, that this day ought to be religiously observed and distinguished from other days of the week. However, some deny it. Some refuse to take notice of the day, as different from other days. Others own, that it is a laudable custom of the Christian church, into which she fell by agreement, and by appointment of her ordinary rulers, to set apart this day for public worship. But they deny any other original to such an observation of the day, than prudential human appointment. _ Others religiously observe the Jewish sabbath, as of perpetual obligation, and that we want a foundation for determining that that is abrogated, and another day of the week is appointed in the room of the seventh.

All these classes of men say, that there is no clear revelation that it is the mind and will of God, that the first day of the week should be observed as a day to be set apart for religious exercises, in the room of the ancient sabbath; which there ought to be in order to the observation of it by the Christian church, as a divine institution. They say, that we ought not to go upon the tradition of past ages, or upon uncertain and far-fetched inferences from some passages of the history of the New Testament, or upon some obscure and uncertain hints in the apostolic writings; but that we ought to expect a plain institution; which, they say, we may conclude God would have given us, if he had designed that the whole Christian church, in all ages, should observe another day of the week for a holy sabbath, than that which was appointed of old by plain and positive institution.

So far it is undoubtedly true, that if this be the mind and will of God, he hath not left the matter to human tradition; but hath so revealed his mind about it, in his word, that there is to be found good and substantial evidence that it is his mind: and doubtless, the revelation is plain enough for them that have ears to hear; that is, for them that will justly exercise their understandings about what God says to them. No Christian, therefore, should rest till he has satisfactorily discovered the mind of God in this matter. If the Christian sabbath be of divine institution, it is doubtless of great importance to religion that it be well kept; and therefore, that every Christian be well acquainted with the institution.

If men take it only upon trust, and keep the first day of the week because their parents taught them so, or because they see others do it, they will never be likely to keep it so conscientiously and strictly, as if they had been convinced by seeing for themselves, that there are good grounds in the word of God for their practice. Unless they do see thus for themselves, whenever they are negligent in sanctifying the sabbath, or guilty of profaning it, their consciences will not have that advantage to smite them for it, as otherwise they would. _ And those who have a sincere desire to obey God in all things, will keep the sabbath more carefully and more cheerfully, if they have seen and been convinced that therein they do what is according to the will and command of God, and what is acceptable to him; and will also have a great deal more comfort in the reflection upon their having carefully and painfully kept the sabbath.

Therefore, I design now, by the help of God, to show, that it is sufficiently revealed in the Scriptures, to be the mind and will of God, that the first day of the week should be distinguished in the Christian church from other days of the week, as a sabbath, to be devoted to religious exercises.

In order to this, I shall here premise, that the mind and will of God, concerning any duty to be performed by us, may be sufficiently revealed in his word, without a particular precept in so many express terms, enjoining it. The human understanding is the ear to which the word of God is spoken; and if it be so spoken, that that ear may plainly hear it, it is enough. God is sovereign as to the manner of speaking his mind, whether he will speak it in express terms, or whether he will speak it by saying several other things which imply it, and from which we may, by comparing them together, plainly perceive it. If the mind of God be but revealed, if there be but sufficient means for the communication of his mind to our minds, that is sufficient; whether we hear so many express words with our ears, or see them in writing with our eyes; or whether we see the thing that he would signify to us, by the eye of reason and understanding.

Who can positively say, that if it had been the mind of God, that we should keep the first day of the week, he would have commanded it in express terms, as he did the observation of the seventh day of old? Indeed, if God had so made our faculties, that we were not capable of receiving a revelation of his mind in any other way, then there would have been some reason to say so. But God hath given us such understandings, that we are capable of receiving a revelation, when made in another manner. And if God deals with us agreeably to our natures, and in a way suitable to our capacities, it is enough. If God discovers his mind in any way whatsoever, provided it be according to our faculties, we are obliged to obedience; and God may expect our notice and observance of his revelation, in the same manner as if he had revealed it in express terms.

I shall speak upon this subject under these two general propositions.

1. It is sufficiently clear, that it is the mind of God, that one day of the week should be devoted to rest, and to religious exercises, throughout all ages and nations.

2. It is sufficiently clear, that under the gospel dispensation, this day is the first day of the week.

First proposition. It is sufficiently clear, that it is the mind of God, that one day of the week should be devoted to rest, and to religious exercises, throughout all ages and nations; and not only among the ancient Israelites, till Christ came, but even in these gospel times, and among all nations professing Christianity.

1. From the consideration of the nature and state of mankind in this world, it is most consonant to human reason, that certain fixed parts of time should be set apart, to be spent by the church wholly in religious exercises, and in the duties of divine worship. It is a duty incumbent on all mankind, in all ages alike, to worship and serve God. His service should be our great business. It becomes us to worship him with the greatest devotion and engagedness of mind; and therefore to put ourselves, at proper times, in such circumstances, as will most contribute to render our minds entirely devoted to this work, without being diverted or interrupted by other things.

The state of mankind in this world is such, that we are called to concern ourselves in secular business and affairs, which will necessarily, in a considerable degree, take up the thoughts and engage the attention of the mind. However some particular persons may be in circumstances more free and disengaged; yet the state of mankind is such, that the bulk of them, in all ages and nations, are called ordinarily to exercise their thoughts about secular affairs, and to follow worldly business, which, in its own nature, is remote from the solemn duties of religion.

It is therefore most meet and suitable, that certain times should be set apart, upon which men should be required to throw by all other concerns, that their minds may be the more freely and entirely engaged in spiritual exercises, in the duties of religion, and in the immediate worship of God; and that their minds being disengaged from common concerns, their religion may not be mixed with them.

It is also suitable that these times should be fixed and settled, that the church may agree therein, and that they should be the same for all, that men may not interrupt one another; but may rather assist one another by mutual example: for example has a great influence in such cases. If there be a time set apart for public rejoicing, and there be a general manifestation of joy, the general example seems to inspire men with a spirit of joy; one kindles another. So, if it be a time of mourning, and there be general appearances and manifestations of sorrow, it naturally affects the mind, it disposes it to depression, it casts a gloom upon it, and does as it were dull and deaden the spirits. _ So, if a certain time be set apart as holy time, for general devotion, and solemn religious exercises, a general example tends to render the spirit serious and solemn.