Questions such as these are left to answer themselves as they can. There remains a large amount of Sabbatical observance: but it is associated with no little bondage of spirit in what is done, and with no little embarrassment of conscience in what is left undone. And where, meanwhile, is the Christian teacher, wise enough and bold enough to proclaim from his pastoral watch-tower the yoke with which Christ has bound us, the liberty wherewith He has made us free? Where is he who can encounter, even as St. Paul encountered it, the obloquy which assails in every age the exaltation of the everlasting Gospel, as, not the summary merely, not the expansion merely, not the interpretation merely, but the END—in every sense of that term—of every earlier Dispensation? who ventures to declare that not the fourth Commandment only, but the whole Decalogue, has ceased to be, _as such_, the rule of our life? that, although Christians commit neither idolatry nor murder nor perjury, it is not because God forbade these crimes by Moses, but because they are contrary to the spirit of Christ? that, in short, their obedience to the unchangeable precepts of God’s moral Law is a homage rendered not to Sinai but to Calvary; so that, if in any point they find in their own Gospel a limitation or a modification or an extension of any earlier enactment, they are conscious of no embarrassment in the regulation of their allegiance—forasmuch as the later is _their_ law, even as the earlier was that of others? And thus with reference to the observance of the Sabbath, and to every point of moral duty, the appeal lies now, primarily to the Scriptures of the New Testament, and secondarily to any other records which we may possess of the practice of the Apostolical age. Nor can it be pretended, when the question is fairly examined, that the perpetuation of the Jewish Sabbath is either enjoined, or by implication encouraged, in the words or the writings of the first disciples and Apostles of our Lord. How shall we account for the total omission, amidst precepts so multiplied upon every point of Christian duty, of all reference to the obligation of the Sabbatical rest? From whom, if not from the Apostles, could the Gentile Christians derive their knowledge of its existence? Yet no direction is anywhere to be found for its observance, nor yet any reproof for the neglect of it. In the only passages in which a clear reference to it occurs in the Epistles, the language employed is that either of indifference to its retention, or even of rebuke for its revival. We do indeed find traces in the New Testament of the existence of _another_ day of weekly observance; a day on which the disciples came together to break bread; on which it was natural to collect their offerings; to which (before the last of the Apostles was called to his rest) was already appropriated the title of the Lord’s Day.