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diligent faith, shall understand these mysteries. Whatever God has left untold concerning the days of creation, or concerning His labour and His rest, shall appear hereafter. "There is nothing covered which shall not be revealed, nor hid which shall not be known." Perhaps God may be even now bringing the steps of science nearer to this knowledge; perhaps it is altogether reserved for the inheritance of the saints in light. For the present, at all events, the wisest course is to adhere like children to the simple unexplained words of Scripture.

On the seventh day God rested, and "God blessed the seventh day and sanctified it, because that in it He had rested from all His work." This is the origin of that weekly holy-day which is observed by all Christian nations-the Sabbath, Sunday, or the Lord's Day-the blessing of man and of beast, the consolation of the labourer, the uniter of separated families, and the reconciler of erring spirits to their God and Father. Sunday is a gleam of heavenly light on earth. The glory to God, the peace on earth, the good will to men, of which the angels sang, is brought nearer to us week by week, by means of every Sunday which we sanctify together. God from the first revealed Himself to man as a Father, in that He commended to us His own example of labour and rest. We, who on earth observe the week as a division of time, follow not our own imagination, but a pattern which is set in heaven. The six days' labour and the one day's

beginning of the creature, and the

rest keep fresh in our memory the created world, the frailty of the eternal majesty of the Creator. Yet we know very well that Sunday is a memorial of more than that first work of God, marvellous though it was. We know the day not only as the Sabbath, or day of rest, but as the Lord's Day, or the Day of Christ; and we keep it on the first day of the seven instead of the last; for on the first day Christ rose from the dead. The change came by degrees into the Church, without any special ordinance. For some centuries the Sabbath, in memory of the Creation, and the Lord's Day, in memory of the Resurrection, were observed, side by side, on two following days. At length the lesser was absorbed into the greater. The Jewish Sabbath ceased. The Lord's Day remained as a holy festival and a day of rest, commemorating at once both the origin of this life in the Creation, and the origin of the life to come in the Resurrection.

Thus our day of rest is associated, not with one great work alone, but with two. To-day, and on all Sundays, the chief matter of remembrance to us is that Christ has redeemed us to a new life of immortality. The second matter to be remembered is that we, with all that we behold in this present life, are the workmanship of God.

Hence we may draw many reflections as to the manner of keeping this day. It is to be above all a holy day. Whatever else may be said of it, holiness

must be its clear and pervading character. Though Christian life should be holy in every particular, holiness is to be associated still more closely with the Lord's Day than with the remainder of the week. All should be holy; but this most holy. As in the Jewish Temple there was a chamber, called the Holy Place, and again an inner chamber, called the Holy of Holies, so should the six days of the week be to us a holy time, and the seventh be a Holy of Holies. From that inner sanctuary should be excluded, not only those things which are profane, base, and defiled; for those things have no place any where in a Christian's life not only these, but much more, which, although pure and right, is unfit for the Christian Sabbath. Honest labour may be holy, being hallowed by the fear and love of God; yet it is not fit for the Lord's Day. Honest study may, in like manner, be holy; yet that also is unfit. Even honest pleasure may be holy to a pure and thankful heart. Yet all these remain in the outer sanctuary, like the shewbread, and the golden candlestick, and the golden altar. Our entering upon the Lord's Day should be as when Aaron, the High Priest, presented himself before God, within the veil. "Holiness to the Lord" was inscribed upon his forehead. In his hands he bore the smoking incense and the blood of atonement. He came confessing his own sin and the people's, to offer the incense of adoration, and to sprinkle the blood of God's appointed sacrifice upon the Mercy Seat.

Public worship is, and should ever be, the grand occupation of your Sundays, from morning to evening. Before the time of morning service it is good to prepare your minds for it, by reading some one or other of the many instructive books which explain the Psalms and Lessons, Epistles and Gospels, or else by reading or learning verses of Scripture or of sacred hymns, appropriate to the season, or to your own spiritual state. After service there will be much to engage your mind arising from the service itself, if you do not wilfully check the current of serious thought, which, perhaps, has only then begun to flow. Even a cold heart is moved by the circumstances of public worship, the holy words, the music, and the place. The coldest is touched with a certain awe and wonder at being witness of a multitude joined together in earnest confession of the presence of One who is unseen. Much more will they, who have truly joined in the service, go forth out of church with deep emotion of spirit, like a harp that vibrates with recent music. It is Satan's hand that falls upon your heart, and silences every string. He puts in your way some trivial diversion of thoughts, some idle gossip, or foolish jest, and straightway the sound of God's praises in your ear is hushed, and the remembrance of His Word fades away Or if your conversation after service is of the things which you have seen and heard, ask yourselves, How do you speak of them? Too often at such a time the sermon is reviewed as if it were of no con

cern to your own souls. The preacher is judged to have played his part well or ill. If he made any mistake, or did anything strange, it is remembered, but the words which he spoke truly for your spiritual good are forgotten. For our sake I will not deprecate your judgment, which often reminds us of our duty; but for your sake I entreat you to bear in mind that while we are answerable for our faults, you are answerable for the truth which is spoken in vain. Apply what you hear to your own hearts. Think not to yourselves "This fits my neighbour;" but strive with pains, if needs be, to use it to your own good; and then assuredly the dullest sermon will be interesting to you, and the weakest powerful.

If your public worship is devoutly begun, and devoutly ended, it will employ a far larger portion of Sunday than the three, or, at most, four hours, which are spent in church. A great part of the day will, however, remain, concerning which the practice of Christians differs widely. Our own nation has avoided the extremes which are found in neighbouring countries, of austerity on the one hand, and license on the other. Yet among ourselves conscientious men seem often opposed in their ways of spending Sunday evening. The difference is less than appears. One man is moved by the fear of God to put a strict restraint upon himself on the Lord's Day. Another is moved by the love of God to make the Lord's Day joyful. Each is hindered by the infirmity of nature

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