5. The object to be accomplished is general, and can apply to no one people more than to another. If it be rest, all men equally need it. If it be moral cultivation, surely no people has ever existed who did not require such a means to render them better.

Second. There are indications that the hebdomadal division of time was observed by the Patriarchs before the time of Moses; and, that the Sabbath was regarded as the day for religious worship.

1. Genesis, iv. 3. "And in process of time it came to pass that Cain brought of the fruit of the ground an offering to the Lord." The words rendered "in process of time," literally signify "at the end of days;" or, "at the cutting off of days;" that is, as I think probable, at the close, as we should say, of a section of days, a very natural expression for the end of a week. If this be the meaning, it would seem to refer to the division of time just previously mentioned, and also to the use of this day for religious worship.

2. Noah seems to have observed the same hebdomadal division of time. The command to enter into the Ark was given seven days before the flood came. Genesis, vii. 4-10. So, he allowed seven days to elapse between the times of sending forth the dove. Genesis, viii. 10-12. Now, I think that these intimations show that this division of time was observed according to the original command; and we may well suppose that with it was connected the special time for religious worship. Thus, also, Joseph devoted seven days, or a whole week, to the mourning for his father.

3. The next mention of the Sabbath is shortly after the Israelites had left Egypt, and were fed with manna in the wilderness. Exodus, xvi. 22-30. As the passage is of con

siderable length, I need not quote it. I would, however, remark:

1. It occurs before the giving of the law; and, therefore, the obligatoriness of the Sabbath is hereby acknowledged, irrespective of the Mosaic law.

2. When first alluded to, it is spoken of as a thing known. God, first, without referring to the Sabbath, informs Moses that on the sixth day the Israelites should gather twice as much manna as on any other day. From this it seems that the division of time by weeks was known; and that it was taken for granted that they would know the reason for the making of this distinction. In the whole of the narration there is no precept given for the keeping of the day; but they are reproved for not suitably keeping it, as an institution with which they ought to have been familiar.

Besides these, there are many indications in the earliest classics that the Greeks and Romans observed the hebdomadal division of time; and, also, that the seventh day was considered peculiarly sacred. This seems to have been the case in the time of Hesiod. The same is supposed to have been the fact in regard to the northern nations of Europe, from which we are immediately descended. The inference which seems naturally to arise from these facts is, that this institution was originally observed by the whole human race; and that it was transmitted, with different degrees of care, by different nations, until the period of the commencement of our various historical records.

From the above facts I think we are warranted in the conclusion, that the seventh day, or perhaps, generally, the seventh part of time, was originally set apart for a religious purpose by our Creator, for the whole human race; that it was so observed by the Hebrews previously to the giving of

the law; and that, probably, the observance was, in the infancy of our race, universal.

II. The Mosaic Sabbath.

The precept for the observance of the Sabbath, at the giving of the law, is in these words: "Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day. Wherefore the Lord blessed the seventh day, and hallowed it." Exodus, xx. 11.

Now, concerning this precept, there are several things worthy of remark:

1. It is found in the law of the ten commandments, which is always referred to in the Scriptures, as containing the sum of the moral precepts of God to man. Our Saviour and the Apostles, who made the most decided distinction. between moral and ceremonial observances, never allude to the law of the ten commandments in any other manner than as of permanent and universal obligation. Now, I know of no reason which can be assigned, why this precept should be detached from all the rest, and considered as ceremonial, when the whole of these taken together, are allowed, by universal consent, to have been quoted as moral precepts by Christ and his Apostles.

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 natu

rally 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 re-enaction 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, 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.

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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 Saviour 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