had twice as much. His general order was, in business, but to carry business into the sab'Let no man leave of it till the morning;' bath is positively forbidden, and certainly incurs and if any transgressed, and kept part of it, it the divine displeasure. This is probably one became quite putrid. On the sixth day, how-reason why some do not thrive. And this is ever, God's order was, "That which remaineth plainly the reason why some have no solid pleaover lay up for you to be kept until the sure, and are strangers to the peace of God. He morning;' and when they did so, they found it grants them, it may be, their worldly desire, but next morning quite fresh and good. How can sends leanness into their souls. Let us also mark we but see very strikingly in all this the example and act up to the spirit of the injunction, ver. 29, of Jehovah himself, and the peculiar interest he 'Abide ye every man in his place; let no man go displays in the sanctification of the sabbath by out of his place on the seventh day.' This teaches working at least three miracles in honour of it? us not to leave our home on the sabbath for Let us devoutly observe this; and let us in this secular business, or pleasure, or travelling. A respect, in so far as his ways are imitable by us, sabbath day's journey to Christians is just the be followers of God as dear children.' distance they have to go from their own houses to the house of God.

III. In this part of the sacred history we have several points of instruction with regard to our own duty of sanctifying the sabbath.

1. This passage teaches us a lesson of diligence on the other days of the week, in order that we may have it in our power to rest on the sacred day. Even when it was miraculously given, God would not dispense with their gathering of it diligently. In like manner are we all called on to use diligence during the working days, that we may be able to afford, or may be able to command leisure if we are in easy circumstances, to rest on the sabbath.

2. We are taught, in one part of this history, to make special preparation for the sabbath on the day immediately preceding it. "To-morrow is the rest of the holy sabbath unto the Lord: bake that which ye will bake to-day, and seethe that which ye will seethe.' We read also, in the New Testament, of the day of preparation when the sabbath drew on.' While, therefore, it is well to have the privileges of the sabbath in view throughout the week, we are particularly called on to think of them, and to make preparatory arrangements for them, on the day before. It is clear that as little work as possible should be left to be done on the sabbath, even though it may relate to food, or the most necessary affairs of life. Thus, though the table may not be furnished with such variety, the fare will be sweet and good; for it will be partaken of with a good conscience; and 'sanctified by the word of God and prayer.'

3. We are here taught the sin and folly of prosecuting worldly business with the view of getting worldly gain on the day of sacred rest. In defiance of the divine command, "Some of the people went out on the seventh day to gather manna, and they found none. And the Lord said, How long refuse ye to keep my commandments and my laws?' It is right to be diligent

Finally, while the directions about the manna furnish us with much instruction relating to the sabbath, let us also notice and improve the typical meaning of that miraculous food. We need support for our bodies, but we also need spiritual nourishment for our souls. God fed the Israelites with manna, that he might make them and us know that 'man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord.' Jesus said, 'Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. I am the bread of life; he that cometh to me shall never hunger; and he that believeth on me shall never thirst.' Let us seek this nourishment every day, and especially on the sabbath day. Let us earnestly seek an interest in all the benefits of the Saviour's purchase, and an abundant supply of the grace of the Holy Spirit, that we may be nourished up into eternal life. Lord, evermore give us this bread! So shall we have strength to pass. on through this earthly wilderness, and arrive at last in safety and comfort at the Canaan which is above.

THIRD DAY.-EVENING.

And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them,' Acts xx. 7.

THE scriptural authority for Christians observing the first, and not the seventh day of the week, as a sabbath, or day of holy rest and religious exercises, though not in the form of express precept, is yet direct, plain, and satisfactory, and consists chiefly in the example of the apostles, and other inspired teachers, and of the private members of the church, as described in the sacred

should be so celebrated is foretold in Isaiah lxv. 17. Now, it was by the resurrection of our blessed Saviour, that this new and most glorious work was completed; and what day of the week could answer for its commemoration so well as that on which he arose? Who is not sensible, that while on this day the work of the first creation is not overlooked, that of redemption occupies a larger and more interesting place in the contemplation of Christians?

books which refer to the period subsequent to The leading reason for the change plainly was, our Lord's resurrection. Let us remember, first that while the first day was to be, in room of the of all, that Christ rose from the dead on the first seventh, a memorial of the work of creation, it day of the week. Next, let us reflect on the should also serve as a memorial of the Redeemer's great importance of that event in itself, and in resurrection, and the finished work of redemption. its bearing on the gospel in general, as the lead- This work is sometimes represented in scripture ing proof of its divinity and of all its doctrines, as a new creation; and it is of still more imporparticularly that of the acceptance of the atone-tance to us than the first creation. That it ment, as the ground of the justification of sinners. Let us remember, too, that on the same day, even the first day of the week, he met his assembled disciples; and that eight days after that, which was also the first day of the week, he again appeared in the midst of them. The feast of Pentecost, described in the second chapter of the Acts of the Apostles, took place on the first day of the week, and on that day the miraculous gifts of the Holy Ghost were poured out on the preachers of the gospel, especially on Peter, and the converting influences of divine grace were given in such abundance, that on the same day there were added unto the church about three thousand souls. On the first day of the week, too, as appears from the passage at the head of this exercise, the disciples usually assembled for the preaching and hearing of the word, and for holding communion in the Lord's Supper; see also 1 Cor. xvi. 1. This clear example of the early churches, guided by inspired men, has all the force of precept. The words of John, in the Revelation, i. 10, are also very decisive, I was in the Spirit on the Lord's day.'

We see, then, that there is clear scriptural authority for our now observing the first day of the week. And though we do not rest the proof of any doctrine on any uninspired authority, it is satisfactory to find distinct proof from the early Christian writers, that there is no mistake, in point of fact, as to the meaning all attach to the term the Lord's day,' or as to their actually observing it. Ignatius, who was a cotemporary of the apostles, and who was torn to pieces by lions at Rome by command of the emperor Trajan, in the year of our Lord 107, says, 'Let us no more sabbatize,' that is, keep the Jewish sabbath, but let us keep the Lord's day, on which our life arose.' Justin Martyr, who was beheaded for the Christian religion in the year 167, says, On the day called Sunday, there is an assembly of all who live in the city, or country; and the memoirs of the apostles, and the writings of the prophets, are read.' Irenæus, who suffered martyrdom in the year 203, says, 'On the Lord's day, every one of us Christians keeps the sabbath, meditating in the law, and rejoicing in the works of God.' It is unnecessary to trace the custom lower down.

From this it follows that there can be no proper and acceptable observance of the sabbath, except on Christian principles. It will not do for any to pretend that they desire to honour the Deity on that day, irrespectively of his manifestation through his Son; for, thus to dishonour the Son, is to dishonour the Father also. Whoever would observe the day aright must connect with it the believing and grateful commemoration of the great deliverance, wrought out for transgressors, by him who died for their sins, and rose again for their justification.

There is another passage in the Old Testament confirming this view of the subject, as well as being very interesting in a general way, namely, that in the cxviii. Psalm from the 19th verse. Open to me the gates of righteousness: I will go in to them, and I will praise the Lord. The stone which the builders refused, is become the headstone of the corner. This is the day which the Lord hath made; we will rejoice and be glad in it. Blessed be he that cometh in the name of the Lord: we have blessed you out of the house of the Lord.' It must be recollected that the apostle Peter applies that passage to Jesus Christ, the true head-stone of the corner, though disallowed by the Jewish builders; and therefore, that the whole passage refers to gospel times. But it speaks, in reference to these times, of a day which the Lord made,' that is, which, as distinguished from other days, he had appointed and set apart for himself,-a day on which the gates of righteousness were to be opened, the gates of the sanctuary for the people to enter, and on which the people were to be blessed from the house of the Lord. Does not all this obviously imply that, after the coming of the Messiah, those who believed in him were to continue to observe a

day, as a sabbath for praise, and prayer, and | from it. The word 'foot,' or 'feet,' is sometimes public assemblies? and does it not also imply used to signify inclinations and actions. Keep thy that the observance of the sacred day under the foot,' be very careful of thy behaviour, and abstain gospel was to be peculiarly in commemoration of from every thing improper, when thou goest to Messiah and his saving work? the house of God; and be more ready to hear, than to give the sacrifice of fools.' Perhaps the allusion in the expression, 'Turn away thy foot,' is to the care with which a man turns aside his steps, when he wishes to avoid treading on any thing; as if it were said, Do not trample on the sabbath, refrain from profaning it. Or, the expression may imply a caution against needless travelling on the sabbath. Or, this clause may be intended to be taken in immediate connection with the next, and so we are cautioned to refrain from doing what is mentioned there.

Let us, then, welcome and improve the first day of the week in this particular view. Let us see to it that we embrace the great salvation from the guilt and power of sin, which the Lord's day commemorates. Let us also spend it in a way calculated to enlarge our knowledge, and raise our admiration of that most glorious deliverance. 'Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead!'

FOURTH DAY.-MORNING.

We are next prohibited from doing our pleasure on God's holy day.' We must not suppose that we are then at liberty to do as we list, to do whatever may happen to please ourselves, and suit our own inclinations, whether it fall in with the design of the sabbath, or not; but we must cheerfully conform to the rules God has prescribed, and do the things that please him.

'If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing the sabbath.' Let us honour God himself by Again, we are called on to honour God' on thine own ways, nor finding thine own plea-honouring his sabbath. Or, this clause may be sure, nor speaking thine own words: then shalt viewed as leading on to what follows, and then thou delight thyself in the Lord; and I will it calls on us to honour God in the ways there cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it,' Isa. lviii. 13, 14.

LET us consider, first of all, what we are taught, in this beautiful passage, to call, and, of course, to esteem the sabbath. We should call it, and account it, ‘a delight.' God forbid that the day itself should seem gloomy to us, or its services irksome. May every one of us be able to say with sincerity and deep feeling, I esteem this day the best of all the seven, and I will delight myself in this commandment which I have loved.

We should also call and account the sabbath 'the holy of the Lord.' It does indeed belong to the Lord; it is his own property. It is the time sanctified, and set apart by the Lord, and to the Lord. Let us regard it, acknowledge it, and keep it as such.

We are also taught to call the sabbath 'Honourable. Let us esteem it highly; let us speak of it with admiration; let us honour it in our way of spending it; let us openly profess and practically show the respect we bear to it.

Secondly. We are here instructed, in various distinct particulars, how we ought to observe the sabbath. We should turn away our foot,'

specified.

'Not doing thine own ways.' Sinners 'turn every one to his own way.' Let us beware of this perverseness, and study to follow God's directions. And then, as in close relation to the sabbath, are we not here positively forbidden to follow, on that day, any ordinary calling, or worldly business?

"Nor finding thine own pleasure.' Ungodly men are described as being 'lovers of pleasures more than lovers of God;' and when this spirit is indulged on the sabbath, it becomes peculiarly sinful. We are interdicted, too, even from such recreations, or amusements, as may be lawful on other days. Amusements are even more inconsistent with the proper observance of the sabbath than ordinary labour, seeing they more certainly and more entirely dissipate the mind, fill it with frivolity, and disincline and incapacitate it for serious exercises. How shamefully is this prohibition disregarded by some who seem to consider the Lord's day as appointed only for their recreation! Away with the expression, Innocent amusements on the sabbath!' No amusements are then innocent; they are all forbidden.

'Nor speaking thine own words,'—or, more literally, nor speaking a word. It is necessary to

not to be supposed that absolute silence is enjoined. From even unto even shall ye celebrate your sabWe are called on, however, to abstain from such conversation as is not suitable to the sabbath, to abstain from speaking unnecessarily on temporal and worldly topics, from vain and trifling discourse. What ground for self-abasement have we here! and what a call to keep the door of our lips!

How complete, finally, the security given for the fulfilment of this rich and encouraging promise, 'For the mouth of the Lord hath spoken it!' Let us take God's word for it. What his mouth hath spoken, his hand will perform. Heaven and earth shall pass away, but the Lord's words How is it possible to spend time so wisely, shall not pass away.' May this sure and pre-profitably, and pleasantly, as in the proper duties cious promise encourage us to be more and more of the Lord's day? The season is indeed very careful in sanctifying the sabbath; and, in our endeavours to do so, may the Lord shed down upon us, in abundant measure, the gracious influences of his Holy Spirit, for his Son's sake. Amen.

before his throne, and serve him day and night in the ordinary business of life, by a great number his temple?

From all this, we may clearly perceive the futility of the defence of the lax observance of the Lord's day (if observance it can be called,) drawn from the example of foreigners. It is too true that in some lands which bear the Christian name, the sabbath is wretchedly desecrated by the great majority of the population. Many pay no attention to it whatever; and many exhibit only a very partial respect. After some pompous, it may be, but superstitious and unedifying public services, on which few attend, except on days distinguished by something more than the ordinary authority of the Sabbath, the theatres, and other places of amusement, are thrown open, dancing and diversions of every kind are commenced, and the latter part of the day is devoted to gaiety and dissipation. Many in the higher walks of life in this island resort to these countries. They are generally hurt in their feelings at first, by these ungodly customs, so contrary to the principles which were inculcated in their native land. Gradually, however, the offence ceases; they become familiarized to what they behold sabbath after sabbath; and, alas! too many of them fall into these customs themselves; and when they return home, they return habitual and systematic sabbath-breakers. Many of their inferiors are corrupted by their example. Nor is it uncommon to hear them endeavouring to subvert the pious principles of their countrymen, and to defend the customs of the foreigners. • You are mistaken,' they will say, 'in the rigid notions. which you have adopted. You are imposed on by narrow-minded men, who know nothing of life. Go and see the world. Or, believe what those who have seen it will tell you. Consider the opinions and customs of other nations, even Christian nations, and you will be undeceived; you will put away your illiberal and sour notions: and Sunday, instead of being to you a day of loathing, of moping, and of melancholy, will be, as it ought to be, a day of enjoyment, and of cheerfulness.'

of saints' days, have thrown a great bar in the way of the due sanctification of the sabbath. To this must be added the worldly, loose, and accommodating spirit of the whole system, and its general substitution of pompous observance and imposing spectacle in the room of what is rational, and spiritual, and instructive.

Were the question to rest on human authority, we should not want either number or weight. We should appeal from the superstitious and the lax, to the enlightened and the sound. But it is not on such ground that the question should rest. We appeal to a far higher than any human authority, even to a divine,-an authority which should settle the judgment, and bind the conscience of all who make any profession of the Christian religion, the authority of the holy scriptures: and, holding the perpetual and universal obligation of the Sabbath, and, of course, the applicability, at the present moment, of the scriptural views of all that is essential to the sabbatlı, we must conclude, that, in comparison of this authority, the opinions of different men, and the customs of different countries, must go for nothing; and that, whatever may be our deficiency in fact, the standard of duty must be held to be the honest, conscientious, and unreserved sanctification of the whole of the Lord's day, in thought, in word, and in action,

FIFTH DAY.-MORNING.

'Six days shalt thou work; but on the seventh day thou shalt rest: in earing-time and in harvest thou shalt rest,' Exod. xxxiv. 21.

How great a proportion of our time does the Lord appoint for the business of life, and how moderate a requisition does he make expressly for himself and the business of eternity, when he appoints six days for the former purpose, and requires only one for the latter! Should we not be ashamed, were the fixing of the proporOn this style of talk, it may be remarked, first tion referred to ourselves, to propose, for the latter of all, that the profanation, so much lauded, may purpose, so little as he has required? Instead be easily accounted for, without it at all weakening of one-seventh, we should probably think of onethe grounds on which the proper observance of half at least. Or, suppose we were lying on the sabbath rests. The gross public, national, what, without an extraordinary interposition of and allowed profanation of the Lord's day has providence, would prove our death-bed; how originated and prevailed chiefly in those countries much of our time would we be willing to conwhere the holy scriptures, which are the only secrate to God for the future, if he were to restore rule of judgment, are least known and studied, us to health? Would we not decline to make that is, in popish countries. The unjustifiable any conditions, and cheerfully leave the matter encroachments, too, which popery has made on to his determination? Nay, were God, when we