Transcribed from the 1853 George Bell edition by David Price, email
ccx074@pgaf.org

                        [Picture: Pamphlet cover]





                               THE SABBATH.


                                * * * * *

                                A SERMON,

                     PREACHED IN HOLY TRINITY CHURCH,
                               HURDSFIELD.

                                    ON

                    SUNDAY EVENING, JANUARY, 30, 1853,

               IN REFERENCE TO THE PROPOSED OPENING OF THE
                    CRYSTAL PALACE ON THE LORD’S DAY.

                                    BY

                      JOHN MARTINDALE FARRAR, M.A.,
                          CURATE OF HURDSFIELD.

                                * * * * *

                                 LONDON:
                     GEORGE BELL, 186, FLEET STREET.

                              MACCLESFIELD:
                          SWINNERTON AND BROWN.

                                  1853.




THE SABBATH.


                            ISAIAH LVIII. 13, 14.

    “IF THOU TURN AWAY THY FOOT FROM THE SABBATH, FROM DOING THY PLEASURE
    ON MY HOLY DAY; AND CALL THE SABBATH A DELIGHT, THE HOLY OF THE LORD,
    HONOURABLE; AND SHALT HONOUR HIM, NOT DOING THINE OWN WAYS, NOR
    FINDING THINE OWN PLEASURE, NOR SPEAKING THINE OWN WORDS: THEN SHALT
    THOU DELIGHT THYSELF IN THE LORD; AND I WILL CAUSE THEE TO RIDE UPON
    THE HIGH PLACES OF THE EARTH, AND FEED THEE WITH THE HERITAGE OF
    JACOB THY FATHER: FOR THE MOUTH OF THE LORD HATH SPOKEN IT.”

THERE is no belief so universal as that of a future state of existence.
Men are born into the world, appear for a brief space upon the stage of
life, and then sink into the grave.  But the human mind has looked beyond
this to a distant and unknown Future.  Those who were destitute of a
Divine Revelation had necessarily very vague and imperfect notions
respecting it.  Hence the many different theories, the belief in which
has prevailed from time to time, in the heathen world; and, in all of
these, the certainty of rewards and punishments, and of future happiness
or misery, was admitted.  Their heaven, indeed, was peopled with strange
divinities, and the enjoyments which they anticipated were generally of
an earthly and sensual nature; yet their belief in it seemed naturally to
suggest the necessity of some preparation by themselves.  The two things
appeared to be inseparable.  The entrance to the heathen Elysium was to
be obtained only by piety towards the gods.  Hence the gorgeous temples
which rose to their honour in the cities of ancient Greece and Italy; the
sacrifices daily made at their altars; the prayers and costly offerings
at their shrines.  And not only so, but particular portions of time seem
from the earliest periods to have been regarded as sacred, and set apart
for holy purposes; and it is remarkable, that the consecration of one day
in seven appears to have been almost universal in the heathen world.
This may, perhaps, be attributed to some faint rays of that Divine
Revelation, which was given to a part of the human race, and which
tradition had handed down: the principle itself was universally
acknowledged.  That Revelation, indeed, has cleared away the mystery
which enshrouded the eternal world; it has explained the nature of that
happiness which is provided for man; it has enjoined the observance of
every seventh day as a time of preparation for it; it has distinctly laid
down the obligation and duties of that day; and it has unfolded the
promises which GOD has graciously made to those who shall habitually
honour it.

Now it is not to be wondered at, that a command embracing so many
different duties, and the obligation of which is so universal, should, in
all ages, have been regarded in different lights by different nations and
individuals.  Even in our own land, many contradictory opinions are held
respecting it, by those who yet all unite in a profession of
Christianity.

The subject, as you are aware, is now occupying a large share of public
attention, from the fact that an attempt is being made to infringe the
sanctity of the Sabbath, as it is now by the law of this country
protected, and in fact to legalize its desecration.  Hence it becomes the
plain and manifest duty of every Christian man to be well informed as to
the obligation which GOD has laid upon him to observe and keep holy this
day, as also to know the especial purposes for which it was set apart.
And I have thought that it may not be an unprofitable subject for our
meditation this evening, if I briefly lay before you the Scripture
grounds for the observance of the Sabbath; and then, as far as I may be
able to do so, endeavour to show you in what manner it should be kept
holy.

I.  And here I would set out with the remark, that the proof of the
obligation of the Sabbath is to be sought for entirely from the
Scriptures.  The whole rests upon a Divine Revelation.  And it becomes
the more needful to examine what is said upon the subject, in that
Revelation, as an attempt has frequently been made to prove that the
Christian Sabbath, especially, is not a Divine institution, and that the
fact of its sanctity rests only upon the authority of the Church, and not
upon that of GOD Himself.

1.  And, first, with respect to the original institution of the Sabbath.
It was one of the two great ordinances, “instituted of God in the time of
man’s innocency;” and it was consequently given at a very early period in
the history of the world.  The record of the command, and of the purposes
for which it was designed, is found in Gen. ii. 1–3.  Several things are
apparent from a consideration of this passage.  We see that the Sabbath
was given to the whole race of mankind, because it was given to our first
parents; that GOD “blessed it,” that is, designed it to be the source of
especial blessings to Adam and his descendants; and that He sanctified
it, that is, “set it apart,” which is the literal meaning of the words,
for sacred purposes.  We find no reference made to any particular people,
but it was evidently designed as an example from the Divine Creator to
the whole human family.  The work of creation had occupied six days, and
on the seventh “GOD rested from all His work which He created and made.”

Among the brief records of the ante-diluvian world, and in the lives of
the Patriarchs before Moses, which are given us by the sacred historian,
we find traces of a weekly division of time, and intimations that every
seventh day was observed as a time of rest and religious worship.  The
sons of Adam are described as each making an offering unto GOD: “And in
process of time it came to pass, that Cain brought of the fruit of the
ground, an offering unto the LORD; and Abel, he also brought of the
firstlings of his flock, and of the fat thereof.”  Now the words,
“process of time,” literally mean “at the end of the days,” that is, at
the end of a certain number of days,—a very natural expression for the
end of a week.  And they seem to convey an intimation of the original
command to keep the Sabbath as a day of religious worship.

The account of the gift of the manna, {7} which took place in the second
month of the Exodus from Egypt, is a very remarkable proof that the
seventh day was kept holy, and regarded as a day of rest before the
giving of the Law.  Every seventh day the Israelites were commanded to
gather twice as much manna as on ordinary days, as none fell upon the
seventh day; and, contrary to what usually took place, the double
quantity which they gathered was miraculously preserved in a state fit
for food.  Now, in the whole of this account, no precept is given for the
observance of the Sabbath day; but it proceeds upon the supposition that
the Israelites were well acquainted, both with the institution itself,
and with the purposes for which it had been originally given.

2.  We now come to what is said upon the Sabbath in the law of the Ten
Commandments, which were given by GOD to Moses, and which are referred to
in Scripture as the sum of the moral precepts of GOD to man.  The
obligation to keep holy the Sabbath day is repeated in the fourth
Commandment.  We shall find, from the writings of the New Testament, that
our SAVIOUR and His Apostles never allude to the Ten Commandments but as
of permanent and universal obligation.  “Think not,” says CHRIST, “that I
am come to destroy the Law, or the Prophets: I am not come to destroy,
but to fulfil.” {8a}  And not only is the perpetual obligation of the
Sabbath to be inferred from such general expressions of our LORD but we
have His own direct authority for it, when He says, “The Sabbath was made
_for man_,” {8b}—for the race, and so is binding upon all to the end of
time.

We might, if it were needful, refer you to the numerous threatenings
which are denounced against those who shall violate the Sabbath, and to
the blessings which are promised to those who shall keep it holy, which
are scattered through the prophetic parts of Scripture, and to the latter
of which the words of my text belong; but enough has been said to show
that the perpetual obligation to observe a seventh day rests upon no less
an authority than that of a Divine command.

3.  The Christian Sabbath is the first day of the week.  Intimations of
the reason of the change from the seventh to the first day of the week
are to be found in the fact that the glories of Judaism had passed away
with the advent of the MESSIAH, and were succeeded by a new and better
dispensation; and it may have been deemed a fitting honour to mark the
commencement of this new dispensation, by the consecration in the Church
of CHRIST of that day on which the mystery of human redemption was
accomplished.  It was on the first day of the week that the SAVIOUR rose
again, and so was “declared to be the Son of GOD with power, by the
resurrection from the dead.” {9a}  It was at the same time, a week
afterwards, that He appeared to the disciples when they were assembled
together, and confirmed by His presence the doubting faith of St. Thomas.
This day, too, was marked by the descent of the Holy Ghost at the feast
of Pentecost, when CHRIST was first preached by the Apostles to the
Gentile world.

We find from the New Testament and the earliest ecclesiastical records,
that the primitive Christians always observed this day during the
lifetime of the Apostles.  They seem to have assembled on the first day
of the week to break bread, that is, to celebrate the LORD’S Supper, and
to receive religious instruction; and the custom had doubtless become
universal, as it was observed in Asia Minor. {9b}  St. John {9c} appears
to have kept this day with peculiar solemnity, and from him we learn that
it had obtained a particular designation in the Church—“the LORD’S day,”
a name which it has ever since retained.

In addition to this evidence, we may remark that some of the early
Fathers refer to this day as the period set apart for religious worship,
and allude to the difference between keeping the first day of the week
and the seventh, especially on the ground of its being the day of our
Saviour’s resurrection.

Such, very briefly, are the general arguments for the observance of the
Sabbath, derived from the words of the original institution; from the
practice of the patriarchs before the giving of the Law; from the express
injunction contained in the Ten Commandments, which, by the authority of
our LORD and His Apostles, are binding upon Christians; and from the
practice of the primitive Church during the lifetime of the Apostles, and
in the ages which immediately succeeded.

It is not needful that I should dwell upon them at greater length; and we
proceed now to examine in what manner the Sabbath should be kept holy.

II.  The words of the Prophet, to which I have called your attention, are
primarily addressed to the Jews, but it involves no accommodation of
Scripture to consider them as applying to ourselves, since the obligation
to keep holy the Sabbath day rests equally upon us, as it did upon them.
They embrace many particulars of duty, and contain a promise, on GOD’S
part, to bless with honour and temporal prosperity those who shall
reverence His day.

Now the observance of the Sabbath may be regarded both as a National and
as an Individual duty.

And first, to regard it as a National duty.  The Bible lays it down as a
general principle, that every nation and kingdom owes its existence and
continuance as a nation, to the special power and protection of the Most
High.  “For the kingdom is the LORD’S; and He is the Governor among the
nations.” {11a}  “By Me kings reign, and princes decree justice.  By Me
princes rule, and nobles, even all the judges of the earth.” {11b}  In
nothing, indeed, is the hand of GOD more strikingly to be seen than in
the history of nations; and it will be found to be a truth to which the
annals of the past bear ample record, that national prosperity has
invariably followed that people who have honoured Him.

We might take the case of GOD’S ancient people, and find abundant proof
of this in the prosperity which everywhere attended them.  We might
recall the scenes of “the land of bondage,” the signs and wonders which
were shown in Egypt, the overthrow of Pharaoh and his mighty host beneath
the waves of the Red Sea.  We might recount the victories of Israel over
the powerful and warlike nations of Canaan, nations “greater and mightier
than” themselves, whom GOD drove out from before their face.  We might
speak of the fast-increasing glories of that people in the earlier years
of their political existence, and of the fearful and rapid decline which
followed their idolatrous practices and forsaking of GOD.

But do we not find, even in the midst of ourselves, an evidence more
powerful and convincing still?  To what is it that England owes her
supremacy?  Why is it that success has attended her arms almost without a
single exception? that the Queen of these small and insignificant islands
is the Sovereign Lady of nearly a sixth part of the human race? that the
sway of Great Britain is undisputed upon the sea, and her arms respected
by every foreign nation?  How is it that while revolution after
revolution has disturbed the tranquillity of neighbouring nations, while
kings have been hurried into exile or to death, and scenes of carnage and
bloodshed been of terrible frequency, we have been suffered to remain in
peace and quietness, our friendly relations with Foreign Powers been
maintained unimpaired, and our commercial prosperity never, perhaps,
known to be greater?  I think the true answer will be found in the fact,
that as a nation we have “acknowledged GOD in all our ways,” and that so
“He has directed our paths.”  Nothing is more striking to any person who
has visited the neighbouring countries of Europe than the difference with
which the LORD’S day is observed in them, and amongst ourselves.  And
after all, it is mainly in this respect that a _national_ acknowledgment
of GOD can be made.  Take, for example, the metropolis of the
neighbouring empire of France, the city of Paris.  It is a well
ascertained fact that, in that city, there is a far greater amount of
dissipation and wickedness on the Sunday, than on any other day in the
week.  It would seem that GOD’S day is especially selected to be
dishonoured.  Every place of public amusement is open,—galleries of
painting—public gardens—theatres.  Reviews of troops, displays, and
pageants of every kind commonly take place upon this day.  It is quite
true that the people attend the services of the Romish Church, and that
religion is treated with some degree of decorum and respect.  But what is
the result of such a system?  Simply, that the service of GOD comes to be
looked upon as something which may be satisfactorily performed by a mere
attendance at Mass, and by obedience to such outward duties as the Church
may enjoin, and that then every kind of sinful pleasure and amusement may
be indulged in with impunity.  Can we wonder at the consequences which
follow from such a state of things?  Can we be surprised at a corruption
of manners which prevails to an alarming extent amongst all classes of
society?  Can we marvel that, time after time, the foundations of that
kingdom are shaken—that, in its many changes and revolutions, the
handwriting of GOD is seen, which says with fearful significance, “Thou
art weighed in the balances, and art found wanting?” {13}

Now England has hitherto been remarkable for her outward observance of
the LORD’S day.  The entire cessation from business—the quiet streets—the
orderly inhabitants—the well-filled churches, in our large towns—the
village bells breaking the stillness of the Sabbath morning, and in every
place calling the rich and poor alike to the House of their common
LORD—have marked us out, pre-eminently, as a nation fearing GOD.  And it
must be a source of deep regret and alarm to every Christian man, and,
indeed, to every man who values aright the national peace and prosperity
which the blessing of GOD has secured to this kingdom, that an attempt is
being made, and that too of a most determined character, to infringe the
sanctity of the Sabbath, and to obtain the repeal of the law which
enforces its strict observance.

Far be it from me to wish that the Sabbath should be made a day of
painful and irksome restraint; that the hardworked artisan should be
denied the enjoyment of such innocent recreation as the day will allow;
that the times should be revived in this country, when every man should
be compelled to attend his Parish Church on pain of fine or imprisonment;
but I would use every means in my power to maintain those wise and
righteous regulations which a Christian government has made respecting
its observance.  I believe it to be the duty of the clergy of the Church
of England to speak openly and plainly upon the subject, and to use all
the influence of their station and office to prevent the commission of
this great national sin.  And I trust I may be excused in entering into
details, which will not, I hope, be deemed inappropriate to the time and
occasion on which we are met together.  I will state them very briefly.

You are aware that the building of the Great Exhibition, which was held
in London, in the summer of 1851, has been removed to a distance from the
city, and converted into a kind of winter garden and museum.  Many of you
have seen the building, which is capable of containing nearly a hundred
thousand persons; and it is proposed to admit the public to it on Sundays
by the payment of money.  This is at present illegal by Act of
Parliament, no places of public amusement, the admission to which is by
money, being allowed to remain open on that day.  A petition will shortly
be presented to Parliament, praying for the repeal of that Act.  A
gentleman of considerable eminence and ability, who is officially
connected with this movement, is about to visit the large towns of
England, for the purpose of advocating the subject, and obtaining
signatures in favour of it—chiefly from the working classes; and he will
very probably visit this town.

Now I would say to you all, as you fear the curse of GOD upon this
nation, as you would secure the continuance of His favour and blessing,
and of that peace which England has so long enjoyed, abstain from signing
that petition; abstain from attending public meetings upon the subject;
use all your influence to prevent others from doing so.

I am quite sure that this proceeding will meet with no countenance or
sanction from the Civic Authorities of this town.  We are blessed with
rulers, who, as I believe, have made “the fear of the LORD” the great
principle which actuates them in their public conduct, and which will
lead them to use the authority and influence which, in His providence, He
has committed to them, for the maintenance of His honour and glory.

I need not remind you what will surely follow this step, unless, by GOD’S
gracious interposition, it be averted.  The opening of the theatres and
of all places of public amusement on the Sunday will take place, and
everything which now distinguishes GOD’S day from the days of our worldly
business be at an end.  This must be the inevitable consequence of once
opening the door to the desecration of the Sabbath.  How then shall the
Church of CHRIST be able effectually to stem the torrent of vice which
will sweep over this land?  How check the march of infidelity, which is
sure to advance with giant strides amongst us?  We know that even now, in
spite of all our efforts, GOD’S Sabbaths are fearfully profaned.  Though
our churches are multiplied on every hand, and those schools in which our
children are trained for the Church on earth, and, as we trust, for the
Church eternally, in Heaven, are increased, yet much remains to be
accomplished ere the “way” of the “LORD be known upon earth, His saving
health among all nations.” {16}  The mountains of unbelief have yet to be
laid low, the valleys of ignorance and vice to be exalted, before
MESSIAH, in His onward and triumphant march, can receive the homage of
those hearts which He has purchased with His own most precious blood, ere
He can enter upon the glories of that universal kingdom in which “all
shall know Him from the least to the greatest.” {17a}

Let it then be ours to use every effort to “prepare the way of the LORD,”
that so we may be the blessed instruments of advancing the REDEEMER’S
kingdom upon earth.  Amongst us, let His name and His Sabbaths be
honoured and reverenced; and, above all, let us unite in earnest prayer
to Him who can “destroy the wisdom of the wise, and bring to nothing the
understanding of the prudent,” {17b} that He may frustrate the designs of
those who would array themselves against Him, that they may be put to
shame and confusion, and so His promise be fulfilled, “When the enemy
shall come in like a flood, the Spirit of the LORD shall lift up a
standard against him.” {17c}

But while the observance of the Sabbath may be regarded as a national
duty, yet it is, at the same time, an individual duty.  While we are
required, as a nation, to honour GOD in this respect, we have, besides,
an individual responsibility which is independent of it.

The subject opens to us a very wide field, and it would be impossible,
within the brief limits to which we are confined, to enter upon all that
might be said.  The words of Isaiah contain, perhaps, the fullest
explanation of the manner in which the Sabbath should be observed that is
to be found in the records of inspiration.  They enjoin an entire
cessation from our worldly business and pleasures, and from all such
conversation as shall unfit us for the duties of religion; and, at the
same time, they teach us that our thoughts and attention should be
directed to the great business for which the day was instituted.

Now our duty upon the Sabbath naturally divides itself into three parts:
the public worship of GOD; the cultivation of family religion; and the
maintenance of personal piety.

It is not needful that I should seek, by anything which I might say, to
impress upon you the importance of a constant and devout attendance upon
the services of the Church.  I need not remind you of the blessings which
shall surely be the portion of those who shall “dwell in the courts of
the LORD’S house,” and whose feet are to be found in “the sanctuary of
GOD,”—who are ever mindful of the Saviour’s promise, “Where two or three
are gathered together in My Name, there am I in the midst of them.” {18a}
In many a heart does the language of the sweet singer of Israel find an
echo, when he gives utterance to those exulting words, “I was glad when
they said unto me, Let us go into the House of the LORD.  Our feet shall
stand within thy gates, Oh Jerusalem.” {18b}  I speak to those who love
and reverence the Church of England—the Church of our country and our
fathers—the Church beneath whose hallowed walls are strewn the graves of
Martyrs and Confessors—the Church which has been watered by the blood of
the Saints, and which is surely “built upon the foundation of the
Apostles and Prophets, JESUS CHRIST Himself being the chief
corner-stone.” {19a}  Oh that that Church, whose “walls are Salvation,
and her gates Praise,” {19b} may increase a hundredfold, and flourish in
the midst of us!  Oh that she may be enshrined in the hearts of the
people of this land; that her divisions may be healed, her time-honoured
system be developed, and above all, her “priests be clothed with
righteousness,” {19c} that so her mission upon earth may be accomplished
in the subjugation of the hearts and affections of men to the sway of
JESUS, and in the building up, “on their most holy faith,” of “a people
prepared for the LORD!”  “Pray for the peace of Jerusalem: they shall
prosper that love thee.  Peace be within thy walls, and prosperity within
thy palaces!” {19d}

But the worship of GOD is only one of the duties of the Sabbath.  The
cultivation of family religion is a work which should occupy at least
some portion of time on this day.  The Sabbath was designed to be a day
of rest and holy joy.  And surely these ends will be answered if, in
every little household, parents and children shall meet together in happy
and unrestrained intercourse; if it be a time when children shall listen,
from a mother’s lips, to the histories of GOD’S Saints, and hear from her
of the love of JESUS; when parents shall use all their efforts, that
those who have gathered beneath the same earthly roof, and sat around the
same fireside, may not be separated in the Eternal Home above.  Are we to
be interested in each others’ worldly pleasures and pursuits, to share
each others’ earthly joys and sorrows, and yet to have sealed hearts and
sealed lips, where “those things which belong to our everlasting peace”
are concerned?  I believe that, under GOD’S blessing, there is no more
powerful instrument for good, than the early religious instruction of
home.  The instruction of Sunday Schools is good, and is a mighty
instrument in the hands of the Church, for advancing the cause of the
REDEEMER, but to be really effectual it must be combined with the
education of home.  Who shall calculate its influence?  Who shall say how
many a wayward one a mother’s affectionate counsels and admonitions,
conveyed in the lesson of the Sunday evening, have been the means of
recalling from the paths of sin?  Who can tell how long those golden
memories lingered in the heart, ere their voice was stilled by
long-continued disobedience to GOD?  Nothing, perhaps, is so deeply to be
lamented in after life, as the want of the early religious instruction of
home.  It entwines the things of Heaven with the best and purest of
earthly affections.  It associates them with the innocence of childhood,
and the happiness of home.  It stamps upon the heart an impression, which
no subsequent career of sin can ever efface, that religion is a happy
thing.  It makes the Sabbath to be, what it was ever designed to be, “a
delight.”

But the maintenance of personal piety is another of the ends for which
the Sabbath was instituted.  We are placed upon earth that we may prepare
for eternity, and these pauses in our lives, these intervals of rest, are
intended by GOD as a means of bringing eternal things from time to time
more forcibly before us.  Hence a more than ordinary portion of our time
should then be devoted to private prayer, to meditation, to the reading
of GOD’S Word.  We should be striving so to employ these blessed
opportunities that they may not at last become swift witnesses against
us.  We should seek to place ourselves before “the great white throne,”
and to dwell in thought on “Him who sitteth on it.”  So will the tumults
of passion be stilled in our inmost hearts, and a more than earthly peace
be breathed upon our spirits.  We shall learn more clearly the great
truth, which outward objects are ever hiding from our view, that “the
world passeth away, and the lust thereof; but that he that doeth the will
of GOD abideth for ever.” {21a}

The Sabbath is an emblem of Heaven, and a type of its joys, and so it is
in it that we must acquire a taste for those enjoyments.  The
unregenerate man is unfit for Heaven.  It would be no Paradise to him.
It is only “the pure in heart” who “shall see GOD.” {21b}  Hence the
Christian is here meetening for its happiness.  From time to time the
veil is lifted, and he is permitted to behold faint glimpses of its
glories.  In the service of an earthly sanctuary, he hears an echo of the
music of Heaven.  In his seasons of prayer and Communion with GOD, and in
his freedom from earthly care and toil, he learns something of that
“rest” which “remaineth for the people of GOD.” {22a}  The earthly
Sabbath is but an earnest and foretaste of the heavenly one.  Here it is
succeeded by the struggles and anxieties of life.  Here thoughts of
worldly care often interrupt its happiness.  Here there is but the
offering of an earthly service, and the devotion of an earthly heart.
But there all shall be changed.  For His Saints “shall serve Him day and
night in His temple: they shall hunger no more, neither thirst any more,
neither shall the sun light on them, nor any heat.” {22b}  No “tears”
shall dim the eye.  No “death” shall enter the home, and take away from
us those whom we love.  No “sorrow nor crying,” no “pain” shall be there,
“for the former things will have passed away.” {22c}

Be it then your part and mine, brethren, to seek, through “the blood of
JESUS,” a meetness for this heavenly rest; so to employ the days of
preparation for it which GOD has given us, that we may indeed “call the
Sabbath a delight, the holy of the LORD, honourable:” to maintain by
seasons of worship and earnest service, by Communion with Him at His
Table, and in the retirement of the closet, a living union with CHRIST
our Head, that so when our earthly Sabbaths shall have come to a close,
and the opportunities of usefulness upon earth be past, we may enter upon
that perfect worship and service, which shall develop every power and
satisfy every desire of an immortal nature, and share in the rest of that
Sabbath which shall never have an end!

                                * * * * *

                                 LONDON:
                  STEVENS AND CO., PRINTERS, BELL YARD,
                          LINCOLN’S-INN-FIELDS.




FOOTNOTES.


{7}  Exodus xvi. 22–31.

{8a}  Matt. v. 17.

{8b}  Mark ii. 27.

{9a}  Rom. i. 4.

{9b}  See 1 Cor. xi. 20; xiv. 23–40; Acts xx. 7–12.

{9c}  Rev. i. 10.

{11a}  Ps. xxii. 28.

{11b}  Prov. viii. 15, 16.

{13}  Dan. v. 27.

{16}  Ps. lxvii. 2.

{17a}  Heb. viii. 11.

{17b}  1 Cor. i. 19.

{17c}  Is. lix. 19.

{18a}  Matt. xviii. 20.

{18b}  Ps. cxxii. 1, 2.

{19a}  Eph. ii. 20.

{19b}  Is. lx. 18.

{19c}  Ps. cxxxii. 9.

{19d}  Ps. cxxii. 6, 7.

{21a}  1 John ii. 17.

{21b}  Matt. v. 8.

{22a}  Heb. iv. 9.

{22b}  Rev. vii. 15, 16.

{22c}  Rev. xxi. 4.