that they shall work only six days at a time, and rest and sanctify the seventh day; but whether that seventh day is to be, or continue to be, the seventh day, according to the Jewish reckoning of time, or any other day, it does not determine. It leaves that matter unsettled-as fixed by God already, or to be yet fixed by him, as to him might seem good. It says simply, "Six days shalt thou labour, and do all thy work: but the seventh," that is, the day after the six, "is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, 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 Sabbath-day, and hallowed it." the Lord." Exod. xvi. 23. On this point, Edwards writes as follows:-" The Jews did not know, by the Fourth Commandment, where to begin their six days, and on which particular day to rest. This was determined by another precept." Then he quotes Exodus xvi. 23-26, and proceeds, "It seems that the Israelites, in the time of their bondage in Egypt, had lost the true reckoning of time by the days of the week, reckoning from the first day of the creation.... Hence, we read, in Nehemiah ix. 14, that when God had led the children of Israel out of Egypt, he made known unto them his holy Sabbath, And madest known unto them thy holy Sabbath.'. . . . But they never would have known where the particular day would have fallen by the Fourth Commandment." We conclude, then, that the observance of the Jewish seventh day is not of the essence of the Sabbatk The Christian, then, in his observance of the law, as laid down in the Fourth Commandment. first day of the week as the Sabbath, is just as And if so, it is plain there is nothing really inconstrictly obedient to the letter of the Fourth Com- sistent with that law in observing the Sabbath on mandment as was the Jew. He rests from labour, the first, instead of the seventh day of the week, and keeps holy one whole day after every six, as or on any other day appointed or set apart by God truly as did the Jew. And this was all that the for that purpose; or, in other words, it is plain, that law of the Sabbath, in so far as it is expressed in as God appointed the seventh day of the week to the Fourth Commandment, and independent of be observed by the Jews as his Sabbath, so, in perall other precepts on the subject, required either fect consistency with the Fourth Commandment, of Jew or Gentile. Nor can any objection be may he have appointed the first day of the week raised to this, from the reason annexed to the to be kept as such amongst Christians. Fourth Commandment, in these words, "For in that we have sufficient intimations of his will to six days the Lord made heaven and earth, the this effect, viz., not that the Sabbath law or sea, and all that in them is, and rested the seventh Fourth Commandment should be changed in any day: wherefore the Lord blessed"-observe, not essential particular, but merely that the time of the seventh day, as such merely, but-" the Sab-keeping the Sabbath should be changed from the bath-day, and hallowed it." For it is a mistake seventh to the first day of the week, we have now to suppose that the Christian, in his observance to offer proof. of the Sabbath on the first day of the week, has lost all respect to this reason. He rests on the first day of the week, according to Jewish reckoning, in commemoration of his Lord's resurrection. But still it is true that he rests every seventh day, or after every six day's labour: and why does he so? and not every eighth, or ninth, or tenth day? Just for the reason annexed to the Fourth Commandment, because "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 Sabbath-day, and hallowed it." It is true that the Jews were required to observe the Sabbath on the seventh day of the week, according to their reckoning of time. But it was not from the Fourth Commandment they could learn where to begin their six days, or which was the particular seventh day to be observed by them as a Sabbath. But this knowledge they must either have received by tradition from their fathers; or if, as is generally supposed, during their bondage in Egypt they lost the true reckoning of time by the days of the week, beginning from the creation, it must have been conveyed to them by means of some other precept than the Fourth Commandment, probably by means of that already quoted, "To-morrow is the rest of the holy Sabbath unto And 1. In the first place, it seems to us reasonable to suppose, and Scripture appears distinctly to warrant us in the conclusion, that under the Gospel the finished work of redemption should be commemorated in preference to the work of creation. God is alike the author and finisher of both works. But the former is a far more glorious work than the latter. It is so, as being an imperishable creation, whereas the old creation was made capable of corruption and decay; as being a creation unto holiness and good works, whereas the old creation had become the seat and centre of a wide-spreading rebellion against Heaven, and transgression of the Divine law; as being the rectification of what had gone wrong in the old creation, on a sure and immutable foundation,--the reconciliation of man to his offended God, the salvation of man from the hell he had deserved, and his restoration to the Divine love and favour. We may be sure that the new creation in Christ Jesus is more glorious than the old, from this, that the Scriptures speak of it as exhibiting by far the brightest display of the moral and endearing perfections of God. It is true they direct our attention to the heavens and the firmament, the earth and the sea, to our own bodies, and the whole mechanism of visible nature, as manifesting the wisdom, the power, and the goodness of God; but, to show us the love of God, and the holiness of God, and the power of God, and the wisdom of God, in the most overpowering light, they tell us of the finished work of the Son of God, on the sinner's account and in the sinner's room. With them, it is the Gospel of Christ that is emphatically the power of God and the wisdom of God; and "herein," they say, "is love, not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins." Now, if the work of redemption, equally the work of God with the work of creation-for he who is the "Author and Finisher of our faith," "in the beginning laid the foundations of the earth, and the heavens are the work of his hands," (Heb. i. 10); if, I say, the work of redemption is so much more glorious than that of creation, it seems but reasonable to suppose that now, under the Gospel, it should be commemorated in preference to the latter. And Scripture, we have said, seems abundantly to sanction and bear us out in this supposition, if not to confirm us in such a conclusion. "Behold, I create new heavens, and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy." Isa. lxv. 17, 18. In this passage there is mention made of a new heaven, and a new earth, to be created by God; on account of which the former should be comparatively little remembered or thought of. And in the second verse it is explained, that this new creation means God's making "Jerusalem a rejoicing, and her people a joy," that is, under the Gospel: and it is in this, in preference to the work of creation, that his people are especially to be "glad, and rejoice." So that this passage seems clearly to imply, that it is God's will, that, under the Gospel, the work of his redemption, in and by his Son, should be held in remembrance, or commemorated, in preference to the work of creation. The same thing seems taught, Heb. iv. 9, 10, "There remaineth, therefore, a rest" (literally a sabbatism, or the keeping of a Sabbath) to the "people of God." And why does there remain such a rest for the people of God now, under the Gospel? The answer is in the tenth verse,- "For He that is entered into his rest," (that is, Christ,) "he also hath ceased from his own works, as God did from his." Now, bere it seems clearly taught, that it is Christ's rest from his works, into which he entered when he rose from the dead, and not merely or principally God's rest from the work of creation, that is the reason of a Sabbath, or sabbatism, to the people of God under the Gospel dispensation. -- 2. The 118th Psalm has been adduced as indicative of the will of God, that the Sabbath under the Gospel should be held on the day of the Saviour's resurrection. In the twenty-second verse of this Psalm we read, "The stone which the builders refused is become the head stone of the corner." In Acts iv. 10, 11, St Peter clearly applies these words to the Saviour, and with evident reference to his resurrection from the dead. We conclude, therefore, that the Psalmist in this twenty-second verse speaks of Christ, and of his resurrection. And when he says, (verse twentyfour,) "This is the day which the Lord hath made, we will rejoice and be glad in it," we again infer, that by this day he means the day of Christ's resurrection, or the day on which the stone set at nought by the builders, was made the head stone of the corner; and that that day has been specially made, or appointed by God, as a day of rejoicing and gladness in the Christian Church-a day of worship and religious devotion. 3. Our Saviour, who is Lord of the Sabbath, seems clearly to intimate his will, in respect of the change of it from the seventh to the first day of the week, by continuing during the whole of the seventh day in the grave, and rising on the first. The Sabbath was a day of joy and thanksgiving. As commemorative of God's work in creation, it was naturally such, and also, to a pious mind, in virtue of its peculiar services. But how could the Church rejoice whilst its Lord and Husband lay buried in the grave? How could the disciples rejoice in that night of disappointment to their fondest cherished hopes, and triumph to the enemies of their Lord? Our Saviour himself taught, that they could not, and would not, when he said, Matt. ix. 15, "Can the children of the bride-chamber mourn, as long as the Bridegroom is with them? but the days will come, when the Bridegroom shall be taken from them, and then shall they fast." But, by his resurrection from the dead, Christ hath consecrated the first day of the week, of necessity, a day of joy and thanksgiving to all his faithful followers. It was a day of peculiar joy to his immediate followers. How eagerly they ran to assure themselves of the blessed news of their Lord's resurrection! and, when assured of it, to communicate it to others! It is a day of peculiar joy to all Christ's true followers, because, by his resurrection, they are "begotten again to the lively hope of an inheritance that is incorruptible, undefiled, and that fadeth not away." And so, as if by set purpose, in his death and resurrection has the Saviour rendered the seventh day unfit, whilst he hath solemnly constituted and appropriated the first day of the week for all the purposes of a Sabbath--a day of spiritual rest and rejoicing. 4. The will of God, in respect of observing the Sabbath on the first instead of the seventh day of the week, seems strongly indicated in this, that the first day of the week was to be specially observed by Christian Churches as a day of almsgiving, and laying up for pious purposes.-" Now concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come." 1 Cor. xvi. 1, 2. Observe, 1st, This was an order that applied to the Churches in general, as the Holy Ghost teaches, by making it known that it had already been delivered to the Church of Galatia, which lay at a great distance from Corinth. Observe, 2d, That the duty of almsgiving was considered by the Jews as one particularly belonging to the Sabbath. Josephus and Philo, who wrote not very long after our Lord's time, give an account, that it was the manner among the Jews, on the Sabbath to make collections for sacred and pious uses. Our Saviour himself teaches us, that the giving of alms, and showing of mercy, are proper works for the Sabbath-day. He teaches this by his example, and in many of his precepts,- as Matt. xii. 7; Luke xiii. 15, 16, and xiv. 5. Hence we conclude that the Holy Ghost, by directing that the first day of the week should be specially observed amongst Christians as a day of alms-giving, this intimated, that the Sabbath under the Gospel should be kept on that day. 5. This is still more strongly indicated by the fact, that on the first day of the week the apostles and their immediate converts met for the mutual worship of God, and the most solemn services of our religion. Thus, in Acts xx. 7 we read, "And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them." It will not be denied, that the public worship of God was peculiarly a Sabbath-day's service. It was not confined to that day amongst the Jews, more than it is amongst us; but still, it was especially observed by them on that day, even as it is in this country at the present time. Now, when we read of the apostles and their converts acting under the impulse of the Holy Ghost, assembling on the first day of the week to break bread, and hear the preaching of the Gospel, is it not a strong indication of the Divine will as to the observance of that day as the Sabbath by Christians throughout the world? Why is it that the day is so particularly mentioned, but to teach us on the same day to engage in similar services? 6. Again the first day of the week was again and again specially honoured by our Lord, and chosen by him for the most gracious manifestations of himself to his Church, and fulfilment of his promises. On the first day of the week, as we have already seen, be arose from the dead; and that same day showed himself to his disciples, being assembled together. On the first day of the week following, he met them; being again assembled together. On the first day of the week, at the feast called Pentecost, the Spirit descended, in a miraculous and glorious manner, on the apostles; and the same day there were added unto them about three thousand souls. On the first day of the week our Lord appeared in vision to St John, disclosing unto him more of his glory than had yet been manifested. And, may I not add, that on the first day of the week the Redeemer has manifested himself most graciously to his Church in all ages; causing many "This is the day which the Lord hath made, in it we shall rejoice and be glad." to say, Now, doubtless our Lord had a wise end in view, in thus distinguishing and honouring the first day of the week. It could not be, more and more, in all ages, to blind his people in the error of observing it as the Sabbath. No. But rather to teach them to observe and to hallow it as such. 7. The Apostle John calls the first day of the week "The Lord's Day." Rev. i. 10." I was in the Spirit on the Lord's Day." "This expression, the Lord's Day, is found, by the ancient use of the whole Christian Church, by what appears in all the writings of the ancient times, from the Apostle's day, to signify the first day of the week." And no wonder the first day of the week has been honoured with such a name, since the Saviour was pleased again and again, as we have just seen, to honour it in such a manner. But it is called the Lord's Day, not only because it was a day which had been specially honoured by Christ, but also, to denote it as a day set apart to be kept holy unto him. Because it is a day consecrated and to be kept holy in perpetual remembrance of Christ's work. "When any thing is called by the name of God in Scripture, this denotes its appropriation to God." Thus the children of Israel were called by the name of God; and the city of Jerusalem; and the temple,-all to denote that they were peculiarly God's; and that not only in respect of love and favour shown them, but the special purposes for which they were set apart, and services required of, and in connection with them. And so the first day of the week is called "the Lord's Day," not only because he has specially honoured it in times past, but because also he hath chosen it as a day to be sanctified and kept holy unto him in all ages of his Church. 8. The first day of the week was observed as the Sabbath by the ancient Christian Church. By the immediate successors of the apostles, it was so observed; and upwards, without exception, to the fourth or fifth century it was so observed. We attach little weight to the opinion of the fathers, as such, even to the opinions of the earliest of them, whose opinions have been handed down to us, because, on examination, their principles are often found inconsistent with the doctrines of Scripture. We should never think of bringing forward the practice of the ancient Church as by itself an authority in matters of doctrine. But certainly where we find the universal practice of the ancient Church in perfect accordance with the strong scriptural arguments for the change of the Sabbath, it becomes to us a strong confirmatory proof of the Divine will as to this matter, and that the apostles, whose teaching was followed by such uniformity of practice amongst their converts, in respect of the observance of the Sabbath on the first day of the week, had themselves been infallibly taught by the Holy Spirit to that effect. And the practice of the primitive Church in regard to the observance of the Sabbath on the first day of the week, is of the more weight on this account, that all the erroneous tendencies, and they were many and grievous, and very early, of that Church, were towards attaching great and essential | being so taught, farther than to know, that it is importance to mere outward and external observ- thus God has been pleased to exercise the mental ances to the observance of days, and months, and powers and capacities of his rational creatures. times. Had the fathers, then, not been expressly And so we should be perfectly satisfied with that taught by the inspired apostles, or those taught revelation of God's will in respect of the change by them, that the Sabbath was to be changed, the of the Sabbath which he hath given us, believing probability is, that we should have found them it sufficient for the instruction and conviction of attempting, what was actually attempted by a all, on this subject, who will be at the pains diliparty, but not till the fourth or fifth century, to gently to inquire into it. establish the observance of two Sabbaths in the week-to continue the Jewish, and add to it the Christian Sabbath. Let us condense our argument into as few words as possible, and then ask you if we have not sufficient evidence of it being the Divine will, that the first day of the week should be observed by Christians as the Sabbath? There is nothing in the observance of the Sabbath on the first day of the week contrary to, or inconsistent with, the spirit or letter of the Fourth Commandment. It is reasonable to suppose, that as the Sabbath was at first instituted in commemoration of the work of creation, the day of observing it should be changed in commemoration of the still greater work of redemption; and in this supposition Scripture abundantly warrants and bears us out. In the 118th Psalm, the day of Christ's resurrection is foretold as the day made by God, and on which the righteous should rejoice and be glad. The Saviour lay buried during the Jewish Sabbath, thereby necessarily unfitting his Church for the special and appropriate duties of a Sabbath. He arose again the first day of the week, necessarily constituting it a day of rejoicing and thanksgiving to his Church. On this day, especially, the apostles and their converts gave to the poor, and laid up for pious purposes. On this day they met for preaching, worship, and the administration of the sacraments. This day the Saviour has honoured above all other days in all ages of his Church. It is called the Lord's Day; it is holy, consecrated unto him, specially set apart for his use and service. And as such it has been observed by Christians, all but universally, from the days of the apostles to the present time. Look not at these arguments singly, but consider them together, and I ask, almost without fear of a negative reply, Are they not sufficient warrant for the Christian's observance of the Sabbath on the first instead of the seventh day of the week? Still it may be wondered at, that in the New Testament we have not some direct and explicit intimation of God's will in respect of so important a matter as the change of the Sabbath. I would just say as to this, we have no reason to find fault with, or to wonder at, or to concern ourselves much in inquiring as to the reason of God's not revealing his will on any subject to us, after this or that manner, provided that he has revealed it to us in any way. There are many doctrines taught in Scripture, which might have been taught in language far more plain and simple; but because they are not so taught, we find no fault with God; nor do we inquire the reason of their not There is just one thing, however, that may be said, that possibly the Holy Spirit purposely avoided any direct precept, as regarded the change of the Sabbath, in the first ages of the Church, in consideration of the Jews, who entertained a most solemn regard for their Sabbath, and to prevent their minds from being unnecessarily prejudiced against the truth as it is in Jesus. Acting on the scriptural principles, of feeding them with milk, and not with strong meat, and here a little and there a little, it may have been, that the observance of the Lord's Day as Sabbath, was introduced by degrees into the early Christian Church; but yet so as to leave Christians in after times no room to doubt, that it is the will of God that it should be so observed. Amen. CHRISTIAN MISSIONS. Thy bidding, to throw wide each gate; Thy beck, to bid their gods away. And 'tis done!—already see With costliest gems thy welcome feet. CHRISTIAN TREASURY. An All-seeing God.-God's eye is upon every hour of my existence. His Spirit is intimately present with His inspiration gives every thought of my heart. birth to every purpose within me. His hand impresses a direction on every footstep of my goings. Every breath I inhale, is drawn by an energy which God deals out to me. This body, which, upon the slightest derangement, would becoine the prey of death, or of woful suffering, is now at ease, because he at this moment is warding off from me a thousand dangers, and upholding the thousand movements of its complex and delicate machinery. His presiding influence keeps by me through the whole current of my restless and everchanging history. When I walk by the way-side, he me. is along with me. When I enter into company, amid | Friendship with Christ.-Surely, instead of concern for the grand objects of Christianity decreasing through the lapse of time, every successive year ought to be felt as enlarging your interest, by urging you nearer to the col templation of the Christian hope. Years of life are hurrying fast on, and the closing one hastens forward to break every tie, the dearest not excepted, that binds you to this earth. But friendship with Christ survives the stroke even of death. It is formed and cultivated for eternity. Whatever friendship you gain, let his be the object of chief care to you. Whatever friendship you love, unto his do you cling. This is union to one who never changeth, the first dawning of love to whom is peace, and the perfect sunshine of it in heaven, blessedness.-REV. DR MUIR. Unbelief striving with the Christian.-If there was the least limitation in the blessed Gospel,-if the worst of sinners were excluded,-if the feeblest sincere desires were liable to be rejected, I must have lain down in despair long ago, and I must certainly do so after all, for I have no better plea yet than that which I began with (blessed be God, no better can be either needful or possible.) When Satan, or my own unbelieving heart, attacks me with ifs and buts, I cannot reason much with them; if we come to particulars they have me at advantage; much of what they lay to my charge is too true; yea, more than all they can surmise would be my just desert, but I deny this consequence. I am, it is true, a sinner; nay, one of the chief of sinners. I was a hardened, obstinate rebol; and now, I am a slothful, unprofitable servant. But when I consider the unbounded mercy of God,-the merits, sufferings, intercession, love, and power of Christ,-the condescension, variety, extent, and unchangeableness of the Divine promises, then, I say, no matter what I was, or what I am, provided only God has shown me the necessity of salvation, made me willing to be saved in his own way, and taught me to ask for those things which he has engaged to bestow. If these things are so, I say I have the truth and power of God on my side; either I, as well as less sinners, must be saved, or it would appear at the great day, that Christ was either not able, or not willing to make good his own promises. Excuse such a shocking expression,-but the case is really so,-unbelief flies in the face of all the Divine attributes, and, under the specious pretence of humility, robs God of his highest glory-the pardoning iniquity freely for his own name's sake. But then the doubt returns as to sincerity. The devil will allow these things are true to real believers, but how are you sure you are one: many have made false professions and fallen off at last: you cannot judge your own heart, and therefore may be deceived. I have been sometimes pinched at this; for though there are undoubted marks and evidences, of a work of God laid down in the Scripture, it is not always easy to apply them, without falling into a legal temper, and then they can afford us no comfort. They are something like a dial, which will direct you with a glance when the sun shines, but are of no use at other times. When the Spirit of God shines into the heart, and witnesses with our spirits, then we can both distinguish the evidence, and trace the growth of our graces; but, alas! sin, like a thick cloud, often interposes; our sun withdraws, and what can we do? However, there is one mark which seldom fails. Had our Lord said, "Blessed are the pure in heart, for they shall see God," and said no more, alas! what comfort would this have been to me, who am so full of impurity even in my solemn minutes; but he has stooped so low in compassion to me, to you, and to all that seek him, as to say, "Blessed are they that hunger and thirst after righteousness, for they shall be filled." Now, though I might question and scruple, whether I have any righteousness or no, yet, if I can be judge of any thing at all-if I can tell whether I am asleep or awake, hot or cold, in Liverpool or in Yorkshire, so sure I am that God has inspired me with a hungering and thirsting, which nothing worldly can satisfy. This is the experience of every day, abroad or at home, alone or in company: I still feel a void. I feel that I want a conformity to God, a sense of his presence and of his love, to make the happiest scenes of life agreeable to me. In proportion as these withdraw, or advance, I find myself more or less satisfied with myself, and every thing about me. Now I can well remember when I had not these desires. I am sure I did not give them to myself, neither can they proceed from evil influence, because their direct tendency is, to destroy sin and promote holiness, therefore they must be of God; if so, they must be prevalent in the issue, or, as the promise runs, they shall be satisfied, for God is not like the unwise builder, who began a work at unawares, which he was not able to finish. No: His hands that laid the foundation, must, and will, bring forth the top-stone with joy, and give us everlasting reason to cry, Grace, grace, unto it. God had promised to rebuild the second temple: he raised up Cyrus on purpose to set the work on foot; he sent his prophets to encourage the people: how many difficulties, stops, and oppositions, did that work meet with? yet it was accomplished in its appointed time.REV. JOHN NEWTON. (Twenty-five Letters hitherto unpublished.) Sin.-There are some poisons which have a lethargic effect, and produce a great drowsiness. Sin is a ministers an opiate to stupify the feelings. A conpoison of this description. Before it destroys, it addemned criminal, having taken a stupifying draught, feels not. It is the first work of the Spirit to awaken man out of this stupefaction.-HOWELS. The Temple of God.-Consider as exemplary, the temper of the royal Psalmist, how he sware, how he vowed, "I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to my eye-lids, until I have found out a place for the Lord, a habitation for the mighty God." Yours is a business of less inquisition, less expense; this temple is to be within you. Lament, O bitterly lament the common case, that he may look through a whole world of intelligent creatures, and find every breast, until he opens, shut up against him; all agreeing to exclude |