day, so as to make the Sabbath observance a sign between God the Redeemer and his redeemed creature man, and a memorial of redeeming love, as well as an emblem of the eternal Sabbath, {17} which is the hope of the christian. Nor can we imagine that the most explicit command for the change of the day, could have come with greater force to the followers of Christ, than the recorded facts, that the Saviour rose on the first day of the week, that after his resurrection, he selected that day to meet his disciples, that his people ever after regularly kept the first day, and that this day bears in Scripture the honoured appellation of “the Lord’s day.” In this change, however, nothing is given up that is essential in the command to keep holy the Sabbath day. One day in seven is to be set apart to the service of God; in it no unnecessary work is to be done; but works of necessity and of charity on that day are sanctioned by our Lord himself. And this is so far from being opposed to what was required under the former dispensation, that it agrees entirely with the teaching of the prophet Isaiah, who instructed the Jews, that the proper and acceptable way of keeping the Sabbath, was, “not to do their own ways,” nor to “speak their own words,” nor to “find their own pleasure;” but to “call the Sabbath a delight, holy of the Lord, honourable.” {18} Here it will be objected, that this reasoning proceeds on the assumption, that the Sabbath is of divine and perpetual obligation, and that the justness of this assumption is altogether denied. Well then, let us proceed to the proof. It will not be denied, that in the law of the ten commandments, commonly called the moral law, twice written by the finger of God, and delivered to the Jews in the most solemn manner by the voice of Jehovah himself, there is a plain command to “keep holy the Sabbath day.” It will not be denied, that this appointment was made as “a sign” or memorial of the relation that subsisted between God and his Church, and that this sign was to be continued in succeeding generations. It will not be denied, that this appointment was guarded by sanctions of the most important kind—great blessings being promised to its observance, and severe judgments being threatened against those who should disregard it. In all this we see, that to _the Jews_ the observance of the Sabbath was of divine obligation, and that that obligation continued so long as the law itself was unrepealed. In other words, until the same authority by which the law was promulgated, shall plainly declare it abolished, every Jew is bound to keep the Sabbath, on pain of incurring the displeasure of Almighty God.