usually been so plainly spoken out, but have been made apparent by their actions, by occasional and passing words, rather than by full, distinct, and emphatic declarations. The stricter party, of late years, have been growing a little more strict; the party less strict likewise advance in the opposite direction. Recently, a call has been published by a few men, for a convention to consult and take some steps towards the less rigid course, for the purpose, as I understand it, of making the Sunday even more valuable than it is now. I take it for granted that both parties desire to make the best possible use of the Sunday—the use most conducive to the highest interests of mankind; that they desire this equally. There are good men on both sides, the more and the less strict ; pious men, in the best sense of that word, may be found on both sides. There is no need of imputing bad motives to either party in order to explain the difference between the two.
Such is the aspect of the two parties in the field, looking opposite ways, but at one another. It seems likely that there will be a quarrel, and, as is usual in such cases, hard words on each side, hard thoughts and unkind feelings on both sides. Before the quarrel begins, and our eyes are blinded by the dust of controversy; before our blood is fired, and we become wholly incapable of judgment—let us look coolly at the matter, and ask, Do we need any change in respect to the observance of the Sunday? Are the present opinions respecting the origin, nature, and original design of that institution just and true? Is the present mode of observing it the most profitable that can be devised? The inquiry is one of great importance.
To answer these questions, it is necessary to go back a little into the history of the Hebrew Sabbath and the Christian Sunday. However, it is not needful to go much into detail, or consume this precious hour in a learned discussion on antiquarian matters which concern none but scholars.
With the Hebrews the actual observance of Saturday—the Sabbath—as a day rest, seems to be of pretty late origin. The first mention of it in authentic Hebrew history, as actually observed, occurs about two hundred years after Samuel, and about six hundred after Moses—
