other publication, "The Christian Sabbath," to which, and especially to the sixth chapter, the reader is referred.

Whether any other day can be lawfully appointed for religious objects, besides that which the Most High hath separated for his own immediate service, has been matter of frequent dispute. It is argued 1st, that the appointment of holy-days interferes with the worldly business and occupations of men, a diligent pursuit of which is required to secure the prosperity and well-being of society: 2dly, that it has a tendency to foster either bigotry on the one hand, or fanaticism on the other: 3dly, that to devote any days, except the seventh, to be kept holy, is, to say the least, to be wise above what is written: 4thly, that the Divine act of blessing and sanctifying the seventh day, implies an appropriation of the remaining six to secular employment; the commandment being express, "six days shalt thou labour:" 5thly, that the institution of fasts and festivals forms a species of will-worship, declared to be highly culpable in Col. ii. 18-23: and 6thly, that the observation of them is expressly condemned by the apostle, Gal. iv. 10; Col. ii. 16.

A little reflection cannot fail to suggest several considerations sufficient to parry the force of these reasons. To the first it may be replied, that it only makes against the excessive multiplication of holy days: to the second, that so

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far from fostering either bigotry or fanaticism, they encourage a genuine piety when kept on proper occasions, and with rational observances: to the third, that many things are lawful in the worship of God, which are not expressly commanded in Scripture: to the fourth, that the sabbatical law, "six days shalt thou labour," means thou mayest labour six days in the week, as it is explained Exod. xxxi. 15. "Six days may work be done;" that is, on these thou art permitted to do thy daily work; not that thou art forbidden to keep any of them holy-otherwise the Almighty would have contradicted his own law when he appointed new-moons and other solemnities to be observed on these six days: to the fifth, that the will-worship spoken of Col. ii. 18-23, refers to some pretended humility consisting in the worship of angels: and to the sixth, that the apostolical condemnation of the observance of days, months, times, and years, extends only to the Jewish holy-days, and ordinances 1."

In addition to these satisfactory replies, it may, on the other hand, be argued, that under the Jewish dispensation God commanded other festivals, besides the Sabbath, to be sanctified; that our Saviour sanctioned with his presence the feast of the dedication, a festival of human in

1 Christian Expos. on the texts; the Christian Sabbath, cap. iv. § 1; Hammond, on Will-Worship, vol. i. p. 313. et seq., and on the Festivals, p. 529. et seq.

stitution, John x. 22; that the apostles and early believers were in the habit of assembling much oftener than in weekly meetings, Acts ii. 41, 42, 46, 47; that the Christian law allows perfect liberty as to occasional fasts and festivals, Rom. xiv. 1-6; Col. ii. 16-18; that the injunctions to be instant in prayer, and not to forsake the assembling of ourselves together, if they do not impose, at least allow the observance of certain holy-days; that the apostle's exhortation," for even Christ our passover is sacrificed for us; therefore let us keep the feast," &c. 1 Cor. v. 8, if it be not a direction for keeping a holy-day, is nevertheless permissive of it; that it is the natural dictate of piety to commemorate the seasons consecrated by events of redeeming mercy, to offer up on annual festivals thanksgivings for national blessings, and on annual fasts humiliation and prayer for national sins and judgments; that the sanctification of them by appropriate solemnities is calculated to awaken an ardent feeling of piety in the heart; and that the church, in the exercise of its superintending care over its members, has a right to ordain public and periodical seasons for such religious services as may be necessary for their edification and spiritual improvement, provided nothing be ordained contrary to the word of God.

Such are the convincing grounds for the observance of occasional fasts and festivals; which,

it is obvious, can only be lawfully established by those to whom the legislative authority of the church is committed. No single clergyman is justified in appointing, of his own accord, either a holy-day, a day of humiliation, of prayer, or a week-day lecture. Any attempt of this kind is a violation of the ecclesiastical order essential to the well-being of a Christian society. Nor has a bishop such a power even within his own diocese; for his office is not to legislate, but to execute the laws; and it belongs to spiritual persons alone, assembled and acting in united council, to enact under Christ the supreme Head the laws relating to the spiritualities of the Church.

To the same power it belongs to fix the hours of divine worship, and to decree the ceremonies requisite or expedient for its solemn celebration. Many things of lesser moment relating to these points may safely be left to the regulation of bishops individually, who are intrusted with the superintendance over the inferior orders of the ministry; and in all matters thus left by the church to their discretion, they are to be guided by the general laws and directions of the church, and by a prudent exercise of the power with which they are invested. In no case to which these remarks refer ought individual ministers and presbyters to take it upon themselves to decide, without the consent and approbation of their ecclesiastical superior.

IV. The purposes for which Christian believers assemble together are, to receive religious instruction, and to offer up supplications. and thanksgivings to the Almighty; which consequently form the constituent parts of the service to be performed. Though the latter alone is strictly speaking worship, it should be conducted in such a manner, and with such accompaniments as will at the same time contribute to the edification of the worshippers. Men are to present their united addresses to their Maker; but they are also to be taught the principles of Christian faith and practice, and admonished to “stand fast in one spirit, with one mind, striving together for the faith of the Gospel." Whatever may be the relative importance of prayer and preaching, that is assuredly a defective service which is not also made subservient to the communication of religious knowledge and spiritual admonition. These, however, so far as they involve doctrinal matters, are not within the limits of this work; and preaching is almost wholly of this description. Neither can public prayer be here brought under discussion, beyond the external mode of performing it; and, as the subject of rites and ceremonies has already been disposed of, the only question remaining to be considered is the Scriptural authority for a prescribed or liturgical form.

The question so propounded is not devoid of ambiguity; since what is called an extempo