quantity of manna on the sixth day, This is that which the Lord hath said, To-morrow is the rest of the holy Sabbath unto the Lord. Now it cannot escape notice, that this is very far from having the appearance of a Command to observe a new Ordinance. It is not a command, but a reason for what had happened, given by referring, as it would seem, to something known. Already, in verse 5, an indication had been given of a difference established between the seventh day and other days. The Lord said, It shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily. And the observation of this difference, we are told, verse 22, began with the common people, and was remarked by the rulers. It came to pass that on the sixth day they gathered twice as much bread...And the rulers of the congregation came and told Moses.

766. In the Mosaic narrative itself, therefore, we seem to have evidence that the observance of the Sabbath by the Israelites in the wilderness, immediately after their departure from Egypt, was not a new thing. We have also, from other quarters, evidence strongly confirmatory of the opinion, that the observance of the seventh day must have been known to the Israelites in Egypt. A judicious ancient writer, Dio Cassius, in his History (xxxvII. 18), gives an account of the origin of the names of the days of the week. "The practice," he says, "of referring the days of the week to the seven stars called Planets, arose among the Egyptians, and has already spread through every people, though it is not long, so to say, since it began." He then proceeds to explain the reasons why the days are named respectively after the Sun, the Moon, Mars, Mercury, Jupiter, Venus, Saturn. And the remark, that a week of seven days, named respectively after the Sun, Moon, and Planets, was very widely diffused in ancient times, is confirmed by what we

know from other countries. The week was in use, not only among the Arabians and Assyrians, but also in India, and in China. The Week is, say astronomers, (as Bailly and Laplace), the most ancient monument of astronomical knowledge.

767. An usage thus common to Egypt, India, and China, may have been derived from the Patriarchs of the Jewish race; but, at any rate, it must be supposed to have originated before the historical periods of those nations and therefore, must have existed in Egypt at the time of the residence of the Israelites in that country. When they departed out of Egypt, and began to traverse the wilderness, it is possible that the common people, as a matter of habit, reckoned upon a rest on the seventh day, and acted accordingly. If a conjecture may be here allowed, we might perhaps say, that the rulers of the congregation, who knew that their nation was under a general obligation to reject the superstitions of the Egyptians, conceived that this was one of them, knowing the day of rest to be dedicated to one of their deities. They referred the matter to Moses, who informed them that the true God had appointed this rest, though observed also among idolaters; and his injunctions, to retain the observance, were confirmed and sanctioned by the mode in which the supply of the food from heaven was dispensed to the people.

The rest of the seventh day, then, has an origin earlier than the laws delivered to the Israelites through Moses, and may, with some probability, be considered a remnant of an earlier Revelation.

768. The religious observance of the Lord's Day is, thus, not only of Catholic and Apostolic Authority, but is also recommended to us by its origin in an earlier Revelation. For the Form of such observance, the proper guide is, as we have said, the authority and usage of the Christian

Church. Christians are bound to conform to Rules established by the Church, as they are bound to conform to the Laws of the State. In the one case, as in the other, the positive historical Definition of the general duty is binding upon the Conscience.

ance.

769. Hence, in points on which the evidence of Apostolic and Catholic usage is complete, a Christian, or a body of Christians, have no liberty to alter the mode of observAs an example of this, it appears to be inconsistent with Christian duty for any community to alter the day of special religious observances, from the first, to any other day of the week; as Calvin is said to have suggested to the city of Geneva to do, in order that they might show their Christian liberty with regard to ordinances. If to do this, were within the limits of Christian liberty; it would likewise be so, to alter the period of the recurrence of the day, and to observe every fifth day; or every tenth, as was appointed in France when Christianity was publicly rejected.

770. Christians are thus bound to observe the first day of the week; and by the universal and original usage of the Church, to observe it as a day of religious assembly, of religious instruction by reading and meditation, of common worship and prayer, and of works of benevolence. It does not appear that the usage of the universal Church gives us any more precise directions for the observance of the day.

771. But the Universal Christian Church assumes special modifications in each country; and the Regulations and Customs, by which such modifications are established, have also their authority within their proper circle, although this authority is not to be confounded with that of the Universal Church. The Gallican church may regulate the ordinances which its own members are required to observe : the Anglican church may do the same.

To what degree of detail a National Church may fitly

proceed in prescribing observances for the Sunday, we shall not here consider. Our business at present is with the duties of individuals with reference to such observances.

772. A duty of individuals is, to practise a ready and full conformity to all Rules that are established by lawful Authority. This applies to such observances as are appointed by the National Church; even when they cannot be shown to be enjoined by the authority of the Universal Church, but are established by the National Church for the sake of order and edification, in the exercise of its own judgment. Such are, in this country, the customs of abstaining from work, closing shops, and attending public worship. These are observances directed by our civil and ecclesiastical law, and therefore they are Duties. And so far as such Observances provide for the practices which have always prevailed as usages of the Universal Church, (as assemblies for religious instruction, worship, and prayer, with a more special direction of the thoughts to religious concerns), the observances are Religious Duties; they are included in the Duty of conforming to Rules, which have more than a mere human sanction.

773. But the whole course of the teaching of Jesus Christ, with respect to the Sabbath, shews us that we are not to look upon the external observances of the Sunday as the essential point. We learn from him, that works of benevolence were no violation of the Sabbath; still less, can such works be a violation of the Lord's day; of which, as we have said, rest is not a primary rule. And though at a period comparatively early, a law was made directing Christians to abstain from work on a Sunday; it was very fitly made liable to exception in cases of necessity; as, for instance, when harvest-work needs to be done without loss of time.

774.

Besides the observances which are directed by

law, civil or ecclesiastical, national or catholic, there are, in every country, many Sunday observances governed by Usage; such as in this country, the abstinence from games at other times not forbidden by law, and the abstinence from traveling, except in cases of necessity. These usages have grown up out of a regard for the religious authority of the day; and out of opinions concerning the best means, consistent with the national character and habits, of expressing and fostering seriousness and devotion. To conform to them, will, in most cases, confirm seriousness and devotion in each person, by the sympathy of his fellow-citizens; and to do so is therefore a duty of religious self-culture.

775. And even if there be any portion of those usages, in which we do not find this effect; it will still be a duty to conform to them, in such a manner as not to disturb their edifying influence on others. St. Paul has urged the duty of such conformity very strongly, both by his example and by his precepts. After explaining the Christian's freedom from Jewish formalities, he adds (1 Cor. viii. 9), But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak. For if any man see thee which hast knowledge do that which he deems irreligious, shall not the conscience of him that is weak be emboldened to do that which he himself deems irreligious? And through thy knowledge of the limited value of ordinances, shall the weak brother perish, for whom Christ died? By no means let this be. It is a sin: and When ye sin so against the brethren, and wound their weak consciences, ye sin against Christ. Wherefore, he concludes, if any neglect of ordinances make my brother to offend, I will obey them in the most rigorous manner, lest I make my brother to offend.

776. But while we thus avoid offending weak brethren, it is no part of our duty to perpetuate their weakness. On the contrary, it is our duty to avoid any share