the people, which involves much that is difficult, but much also that carries a blessing with it, as surely as we have a Saviour, who came to seek that which was lost." (Pp. 33, 34.) Hengstenberg's opinion as to the use of the Mosaic law to Christians has already been briefly noticed above, i. 393; ii. 98; and on other subjects he is quoted in i. 217; ii. 6, 78, 118, 134. His book is highly approved of by Bunsen (Hippolytus and his Age, iii. 349, quoted in Sabbath Laws, p. 517).

In FRANCE, during the last thirty years, the better observance of the Lord's day has been frequently recommended by writers both clerical and lay. Its most eminent advocate is FRANÇOIS PÉRENNES, an intelligent, pious, and public-spirited Roman Catholic, whose work is entitled De l'Institution du Dimanche, considérée principalement dans ses Harmonies avec les Besoins de notre Epoque (Paris, 1845, 8vo, p. 384). It is divided into seven books, the contents of which are these:-"Livre Premier: Le Dimanche au dix-neuvième siècle. Ch. 1. Aux amis et aux contempteurs du Dimanche. 2. Réhabilitation poétique du Dimanche. 3. La raison publique et l'autorité civile. 4. Législation actuelle du Dimanche. Livre II. Les origines du Dimanche. Ch. 1. Des fêtes hebdomadaires chez les peuples monothéistes. 2. De la Semaine et des fêtes périodiques chez les peuples polythéistes. 3. Observations incidentes sur les fonctions du nombre septenaire. 4. Des fêtes hebdomadaires depuis l'ère chrétienne. 5. Conciles, Capitulaires, Ordonnances, Coutumes. Livre III. Hygiène. Ch. 1. La fatigue et le repos. 2. Du mode de périodicité le plus convenable pour le repos. Livre IV. Économie Politique. Ch. 1. Aperçu statistique. 2. Application de quelques principes de l'économie politique à l'observation du Dimanche. Livre V. Morale. Ch. 1. Nécessité d'établir un jour périodique destiné à rappeler les lois morales. 2. Avantages de la solitude du Dimanche. 3. De la base des lois morales. 4. De la science dans ses rapports avec la morale. 5. De la philosophie dans ses rapports avec la morale. 6. De la littérature considérée dans ses rapports avec la morale. 7. De l'économie politique dans ses rapports avec la morale. 8. De l'institution du Dimanche considérée dans ses rapports avec la morale. 9. Suite du même sujet. De quelques arrêtés administratifs. Conclusion de ce livre. Livre VI. Famille, société. Ch. 1. Influence du Dimanche sur l'esprit de famille. 2. Influence du Dimanche sur l'esprit public. 3. Divertissements publics. 4. Spectacles, Danses, Musique. 5. Mesures particulières. Fêtes nationales. Livre VII. Dieu. Ch. 1. La prière au temple, le ministre et l'enseignement du Dimanche. 2. Le culte intérieur et le culte extérieur. Sacrements. Fêtes. 3. Le Dimanche, d'après le concile de Trente. 4. Unité, Immortalité. Notes."- M. Pérennès, while discountenancing all austerity in the observance of the Sunday, endeavours to convince the practical men of France that the suspension of business on that day, so far from being detrimental to their

interests, would be in every way beneficial. Theologically, the work is meagre; and the part in which the sacredness of the number seven is profusely treated of does not commend itself to the taste of the present times. In the following passage the influence of Scottish Sabbatarianism is not very highly appreciated:" Le puritanisme a proscrit, dans les pays protestants, tout divertissement extérieur, il ne permet d'autre occupation que la lecture de la Bible, il tient dans une immobilité stupide les classes laborieuses. Supposez que la croyance fléchisse dans l'opinion populaire, que l'éducation nationale ait été nulle ou viciée, que le pouvoir civil ne prenne pas sur lui d'intervenir pour diriger le repos et le délassement public; vous pressentez quels amusements le peuple va choisir. C'est pour cela que l'ivrognerie n'est nulle part plus répandue qu'en Écosse. Charles Ier et Georges [Jaques] Ier eurent tous deux la pensée de procurer au peuple des amusements et des fêtes; mais le préjugé religieux triompha de leur volonté." (P. 139.)—Written in a more ascetic spirit are La Profanation du Dimanche considérée au point de vue de la Religion, de la Société, de la Famille, de la Liberté, du Bien-être, de la Dignité Humaine, et de la Santé, par L'ABBÉ GAUME, VicaireGénéral de Nevers, 2me ed. (Paris, 1852; 18mo, pp. 204); and The Sunday of the People in France, by the ABBÉ MULLOIS, chaplain to the Emperor of France: translated from the French, with Introduction by Selina Bunbury (Lond. 1855, 24mo, pp. 48). In 1853 appeared the first No. of a series entitled Observateur du Dimanche, published by a Roman Catholic association for the suppression of labour and traffic on Sunday. How long it continued to be published, I do not know.-Some years earlier, the noted socliiast PIERRE JOSEPH PROUDHON had written a striking pamphlet, De la Célébration du Dimanche considérée sous les Rapports de l'Hygiène Publique, de la Morale, des Relations de Famille et de Cité (Paris, 1850). His remarks (p. 67) on the advantages of the precise proportion established, six days of work to one of rest, and the inconvenience of any other that could be arranged, are specially recommended to attention by the Rev. Francis Garden, Subdean of Her Majesty's Chapels Royal, in his article Sabbath" in Smith's Dict. of the Bible, iii. 1073 (Lond. 1863).* The recent efforts to promote Sunday-observance in France are noticed in the British Quarterly Review, No. XLI. p. 111; by Gaume, pp. 189-194; and by Charles Cochrane (above, p. 343). In 1837 there was published at Paris, in English as well as French, An Essay on the Divine Origin and Perpetual Obligations of the Holy Sabbath, by ROBERT NEWSTEAD (pp. 50). The contribution of Dr GRANDPIERRE to the English volume on The Religious Condition of Christendom, 1852, has been mentioned above, p. 342. Lastly, the Jewish Sabbath is briefly considered by J. SALVADOR in his Histoire des Institutions de Moïse, et du Peuple Hébreu, tome i. p. 87 (Paris, 1828, 8vo).

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The article "Lord's Day," in vol. ii. of this Dictionary, p. 134, is from the pen of Dr Hessey.

In SWITZERLAND, Sabbatarianism is taught by the Evangelical School of Geneva; a pastor of which sect, D. MUNIER, published there, in 1851, Trois Sermons sur le Dimanche et le Culte Public (8vo, pp. 80). The Dominical side, again, is vigorously maintained in a work on Sunday and the Sabbath, by LOUIS VICTOR MELLET, pastor of Yvorne, translated into English (Lond. 1856, 12mo, pp. 106). Bred a Sabbatarian, M. Mellet had his faith shaken by the study of Dr Dwight's Sermon on The Perpetuity of the Sabbath," in which," says he, "instead of positive proofs, drawn from the Word of God, I found only conjectures, suppositions, and weak probabilities, offered with an imperturbable assurance." careful study of Scripture convinced him that the Lord's day is not the Sabbath, a conclusion which he afterwards found to agree with the views of the Church Fathers and the Reformers.

A

The opinions and practice of the modern Jews in regard to the Sabbath may be learnt from the following works:-The Hebrew Ritual and Doctrinal Explanation of the whole Ceremonial Law, oral and traditionary, of the Jewish Community in England and Foreign Parts, by L. ALEXANDER, Hebrew Typographer, p. 31-46 (Lond. 1814; 8vo, pp. 309).-Modern Judaism; or, a Brief Account of the opinions, traditions, rites, and ceremonies of the Jews in modern times, by JOHN ALLEN, chap. xix. (Lond. 1816; 2d ed., 1830).-The Genius of Judaism, ascribed to ISAAC D'ISRAELI, chapters vii. to x. (Lond. 1833; 12mo, pp. 266).—The British Jews, by the Rev. JOHN MILLS, Part III., section 6, on Sabbath-keeping (Lond. 1853); noticed in Kitto's Journal of Sacred Literature, July 1853, No. VIII. of N.S., p. 459.-A Historical and Critical Commentary on the Old Testament, with a new translation. Exodus. By M. KALISCH (Lond. 1855; 8vo, pp. 624: see pages 299-301, 355-360, 593).-The Development of the Religious Idea in Judaism, Christianity, and Mahomedanism, by Dr LUDWIG PHILIPPSOHN; translated from the German, with notes, by Anna Maria Goldsmid (Lond. 1855, 8vo): see pages 76, 133.-A Few Words to the Jews, by One of Themselves (Lond. 1855; 18mo, pp. 210): the third and fourth chapters are on "The Labourer's Sabbath" and The Day of Rest."-In the spring of 1865, several articles on the Sabbath appeared in the Jewish Chronicle, a newspaper published in London. From one of these (Feb. 3) is extracted the following statement of the manner in which the prohibition of work on the Sabbath is understood by the Rabbis :

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"The Fourth Commandment," says the writer, "is not a mere utopian law, the idle offspring of some speculative mind, an ideal set forth by a mere preacher, but is an ordinance given by an actual legislator to a people which was to practise it scrupulously. This people had, after the enactment of this law, a national existence of nearly fifteen centuries. During this period, as it was with every law, however carefully worded and however comprehensive its provisions, its administration must have given rise to numbers of judicial definitions and interpretations. It must have been deve

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:

loped, in accordance with certain well understood principles, by those best qualified for the task by minute acquaintance with the language in which the law was expressed, by general learning, high intelligence, and genuine piety. Whatever we may think of the controversy of the Sunday Sabbath, it is surely useful to know the opinion of the Rabbis on the manner in which this festival is to be observed. It is for the information of this portion of the public that we will exhibit the principles laid down by the Rabbis for the celebration of the Sabbath, in as far as they can be deduced from rabbinical decisions, prescriptions, and interpretations, and which principles clearly underlie all of them, although they are nowhere formally enunciated. These principles are cessation of all designed productive activity; recreation; and sanctification and to one, two, or all three of them, may be traced back every Sabbatical law enacted by the Rabbis, however extraordinary it may appear to those not penetrating beyond the surface. We formulate advisedly the first principle cessation of all designed productive activity, and not rest from work; for the former idea, and not the latter, is the leading one in the verb from which the Hebrew term Sabbath is derived. It will easily be perceived that the sphere of the former is much more comprehensive than that of the latter, including as it does, not only all kinds of physical labour, but also every mental operation the object of which is material gain. Were we now concerned in establishing the correctness of the rabbinical view, we should have no difficulty in showing how logically the boundless extent of this sphere is nar rowed within necessary and reasonable limits by the restricting epithets designed' and 'productive ;' for if every kind of activity had been forbidden, a total inaction must have been the consequence. There must have been enjoined a kind of torpidity, bordering on the condition in which certain animals find themselves periodically, and which we call hybernation. Sleep during the whole of the Sabbath would in this case have been the only state befitting the Jew, and which would naturally have left no room either for recreation or sanctification. It is clear that the strict application of this principle, which periodically put a compulsory stop to all wrangling and striving for pelf, and temporarily checked man in his mad race after an increase of worldly advantages, was only a stage, a necessary preparation, paving the way for the application of the other two principles. It was, in fact, only a means for an object. This principle will show how a Jew consistently with the due observance of the Sabbath, may visit botanical gardens, museums, picture galleries, or other places of public resort not immoral in their nature, since these are not thrown open for gain. It would, of course, be different had he to pay on that day for his entry, for in this case gain would be clearly the object of the exhibition. Nor would the keepers of these public places be guilty of a violation of the Sabbath were they to remain at their post on the Sabbath, provided they did not demand extra pay for this duty; for what is forbidden is designed

productive activity, and the rest involved in this prohibition is not broken by a disinterested activity for the public welfare, imposing no labour coming within the term of work' forbidden by the Fourth Commandment. This naturally leads us to the examination of those labours and employments which the Rabbis considered as coming within the category of work especially forbidden by the Fourth Commandment.

"Had there existed at the time dictionaries, such as we possess in our modern languages, nothing would have been easier than to solve the question. The inquiring Rabbi would only have had to consult the book of some authoritative lexicographer, and he would have found all the various meanings of N (the term employed in the Fourth Commandment), just as we should find in an English dictionary all the applications of the equivalent word 'work.' But the Rabbis possessed no such means. Recourse was therefore to be had to another. For this purpose most, if not all, passages in the Pentateuch were examined in which this term occurs, and in which the kind of labour or employment meant was afterwards described. For this the erection of the tabernacle afforded special facilities. In the minute description of its construction the word commented upon is of frequent occurrence, while the performances referred to by it are each time specified. By this process the Rabbis arrived at the conclusion that there were thirty-nine kinds of labour which came within the general prohibition of work, and by analogy a number of other performances not directly interdicted were likewise forbidden, since they resembled in their nature those distinctly prohibited. It is clear that the number of Sabbatical laws must thereby have been infinitely increased. We are not here to examine whether this extraordinary extension of the rabbinical prohibitions is justified in every instance, or whether the analogy is always correct. Suffice it for our purpose to show that these rigorisms were not arbitrary, and did not spring from a desire of converting a day of joy into one of gloom, but that they sprang from a rational principle, which the Rabbis believed to be founded in Scripture and reason. From this exposition it is also evident that a Jew in partnership with a Gentile, who naturally does not consider the Sabbath binding upon him, may, consistently with the due observance of the Sabbath, allow the business to be continued on that day, provided he resigns his share of the gain that would accrue to him from any transactions therein; for his mind would be as free from all anxiety on the Sabbath as though the business had been suspended on that day.

"To the general application of this broad principle expounded by us there is one exception, and this is in case of any grave illness; for in such an emergency the Jew is not only permitted by the Rabbis to break every Sabbatical law requisite for the relief of the patient, but is absolutely enjoined to do so. On this head, perhaps, it will be best to translate the passage (from Maimonides) which has reference to this subject:

"In perils of life the Sabbath laws, as well as every other com