for man in general, for the whole human race; and consequently, that it is binding upon the whole race, that is, that it is a precept of universal obligation.

2. The reasons given for observing it, are the same as those given at the time of its first institution. Inasmuch as these reasons are, in their nature, general, we should naturally conclude that the obligation which it imposes, is universal.

3. This commandment is frequently referred to by the prophets, as one of high moral obligation; the most solemn threatenings are uttered against those who profane it; and the greatest rewards promised to those who keep it. See Isaiah lvi, 2-6; Jeremiah xvii, 24, 25; Nehemiah xiii, 15-21.

4. In addition to rest from labor, the meeting together for worship, and the reading of the Scriptures, was made a part of the duty of the Sabbath day. Six days shall work be done; but the seventh is the Sabbath of rest; a holy convocation. Leviticus xxiii, 3. Thus, also, Moses, of old time, hath, in every city, them that preach him, being read in the synagogues every Sabbath day. Acts xv, 21.

Besides this reenaction of the Sabbath day, in the Mosaic law, there were special additions made to its observance, which belong to the Jews alone, and which were a part of their civil or ceremonial law. With this view, other reasons were given for observing it, and other rites were added. Thus, for instance,

1. It was intended to distinguish them from the surrounding idolatrous nations. Exodus xxxi, 12–17.

2. It was a memorial of their deliverance from Egypt. Deuteronomy v, 15.

3. And, with these views, the principle of devoting the seventh part of time, was extended also to years; every seventh year being a year of rest.

4. The violation of the Sabbath was punished with death by the civil magistrate.

Now, whatever is in its nature local, and designed for a particular purpose, ceases, whenever that purpose is accomplished. Hence, these civil and ceremonial observances cease, with the termination of the Jewish polity; while that which is moral and universal, that which "was made for man and not specially for the Jews, remains as though the ceremonial observances had never existed. I think that this view of the subject is also confirmed by the example and precept of Christ, who gave directions concerning the manner in which the Sabbath was to be kept, and also was himself accustomed to observe the day for the purposes of religious worship. "As his custom was, he went into the synagogue on the Sabbath day, and stood up to read." Luke iv, 16. See also Matthew xii, 2-13. When our Lord, also, in teaching the mode in which the Sabbath is to be kept, specifies what things it is lawful to do on the Sabbath day, he clearly proceeds upon the principle that it was lawful to do things on other days, which it would not be lawful to do on the Sabbath day.

III. The Christian Sabbath.

We shall consider here, 1st, The day on which the Christian Sabbath is to be kept; 2d. The manner in which it is to be kept.

FIRST. The day on which the Christian Sabbath is to be kept.

First. There are indications, from the facts which transpired on that day, that it was to be specially honored under the new dispensation.

1. Our Savior arose on that day from the dead, having accomplished the work of man's redemption.

2. On this day he appeared to his Apostles, a week from his resurrection, at which time he had his conversation with Thomas.

3. On this day, also, occurred the feast of Pentecost, when the Spirit was in so remarkable a manner poured out, and when the new dispensation emphatically commenced.

Second. That the primitive Christians, in the days of the Apostles, were accustomed to observe this day, as their day of weekly worship, is evident from several passages in the New Testament, and also from the earliest ecclesiastical records.

1. That the early disciples, in all places, were accustomed to meet statedly, to worship and celebrate the Lord's Supper, is evident from 1 Corinthians xi, 1, 14, 20, 23, 40. And that these meetings were on the first day of the week, may be gathered from 1 Corinthians xvi, 1, 2.

2. That these meetings were held on the first day of the week, is also further evident from Acts xx, 6-11; where we are informed, that in Troas the Christians met on the first day of the week to break bread, (that is, to celebrate the Lord's Supper,) and to receive religious instruction. From these passages, we see that this custom had already become universal, not merely in the neighborhood of Jerusalem, but throughout the regions in which the Christian religion was promulgated.

3. Again, (Revelations i, 10,) it is observed by John, "I was in the Spirit on the Lord's day." From this remark, it is probable that John kept this day with peculiar solemnity. It is certain that the day had already obtained a particular name; a name by which it has continued to be distinguished in every subsequent age.

Besides these allusions to the day from the New Testament, there are various facts, bearing upon the subject, from uninspired historians.

1. The early fathers frequently refer to this day, as the day set apart for religious worship; and allude to the difference between keeping this day, and keeping the seventh, or Jewish Sabbath, specially on the ground of its being the day of our Savior's resurrection.

2. Pliny, in his letter to Trajan, remarks that the Christians "were accustomed, on a stated day, to meet before day-light, and to repeat among themselves a hymn to Christ, as to a God, and to bind themselves, by a sacred obligation, not to commit any wickedness, but, on the contrary, to abstain from thefts, robberies and adulteries; also, not to violate their promise, or deny a pledge; after which, it was their custom to separate, and meet again at a promiscuous and harmless meal." It is needless here to remark the exact coincidence between this account from the pen of a heathen magistrate, with the account given of the keeping of the day, in the passages where it is mentioned in the New Testament.

3. That this stated day was the first day of the week, or the Lord's day, is evident from another testimony. So well known was the custom of the early Christians on this subject, that the ordinary question, put by their persecutors to the Christian martyrs, was, "Hast thou kept the Lord's day?" Dominicum servasti? To which the usual answer was, "I am a Christian: I cannot omit it." tianus sum: intermittere non possum.

Chris

4. It is, however, manifest, that the Jews, who were strongly inclined to blend the rites of Moses with the Christian religion, at first kept the seventh day; or, what is very probable, at first kept both days. The Apostles declared that the disciples of Jesus were not under obligation to observe the seventh day. See Colossians ii, 16, 17. Now, as the observance of the Sabbath is a precept given to the whole human race; as it is repeated, in the Mosaic law, as a moral precept; as the authority of this precept is recognized both by the teaching and example of Christ and his Apostles; as the Apostles teach that the keeping of the seventh day is not obligatory; and as they did keep the first day as a day of religious worship; it seems reasonable to conclude that they intended to teach, that the first day was that which we are, as Christians, to observe.

5. From these considerations, we feel warranted to conclude that the first day of the week was actually kept by the inspired Apostles, as the Christian Sabbath. Their example is sufficient to teach us that the keeping of this day is acceptable to God; and we are, on this ground, at liberty to keep it as the Sabbath. If, however, any other person be dissatisfied with these reasons, and feel under obligation to observe the seventh day, I see no precept in the word of God to forbid him.

6. If, however, as seems to me to be the case, both days are allowable; that is, if I have sufficient reason to believe that either is acceptable to God; but if, by observing the first day, I can enjoy more perfect leisure, and suffer less interruption, and thus better accomplish the object of the day; and if, besides, I have the example of inspired Apostles in favor of this observance; I should decidedly prefer to observe the first day. Nay, I should consider the choice of that day as obligatory. For, if I am allowed to devote either day to the worship of God, it is surely obligatory on me to worship God on that day on which I can best accomplish the very object for which the day was set apart.

If it be asked, when this day is to begin, I answer, that I presume we are at liberty to commence this day at the same time that we commence other days; for the obvious reason, that thus we can generally enjoy the quiet of the Sabbath with less interruption.

SECONDLY. Of the manner in which the Christian Sabbath is to be observed.

The design for which the Sabbath was instituted, I suppose to be, to set apart a portion of our time for the uninterrupted worship of God, and the preparation of our souls for eternity; and, also, to secure to man and beast one day in seven, as a season of rest from labor.

Hence, the law of the Sabbath forbids,

1. All labor of body or mind, of which the immediate object is not the worship of God, or our own religious im provement. The only exceptions to this rule, are works ot necessity or of mercy. The necessity, however, must be one which is imposed by the providence of God, and not by our own will. Thus, a ship, when on a voyage, may sail on the Sabbath, as well as on any other day, without violating the rule. The rule, however, would be violated by commencing the voyage on the Sabbath, because here a choice of days is in the power of the master.

2. The pursuit of pleasure, or of any animal, or merely intellectual gratification. Hence, the indulgence of our appetites in such manner as to prevent us from free and buoyant spiritual contemplation, riding or journeying for amusement, the merely social pleasure of visiting, the reading of books designed for the gratification of the taste or of the imagination, are all, by the principles of the command, forbidden.

3. The labor of those committed to our charge.

1. The labor of servants. Their souls are of as much value as our own, and they need the benefit of this law as much as ourselves. Besides, if this portion of their time be claimed by our Creator, we have no right to purchase it, nor have they a right to negotiate it away. Works of