THE DIVINE AUTHORITY, AND UNIVERSAL AND PERPETUAL OBLIGATION, OF THE SABBATH.

BY THE REV. GEORGE MAUNDER.

No. I.

FEW subjects have recently excited a decper or more wide-spread interest than that of "the Divine authority, and universal and perpetual obligation, of the Sabbath." We have no hesitation in asserting that "the Sabbath question" is one that affects the very essence of morality and practical religion. It appeals at once to the best interests of whole communities, and to those of each individual member of the body politic; and the observance or non-observance of one day in seven, as a "holy day," appropriated in the most direct and special manner to the business of religion, we take to be not the least certain index to the moral and religious character of a man, or of an entire people.

The whole world has been fully advertized of the fact, that on the Divine injunction of keeping of a Sabbath, and the extent of the obligation, there are diversities of opinion. Christian churches themselves have differed; theologians of the same church have differed. Much has been written on the question on both sides; and research and learning have been employed, sometimes, we fear, in darkening what we take to be, after all, a tolerably clear and plain subject.

In the statements and arguments which may be adduced in this and subsequent papers, we make no pretension whatever to novelty. On a theme on which so much has been written, it were idle to suppose that anything really new can be advanced. Our aim will be plainly to STATE THE QUESTION, and to furnish the SCRIPTURAL GROUNDS on which we claim for the Christian Sabbath a cessation from secular pursuits and amusements, and a strictly spiritual and devout observance.

The Sabbath is to be found in the Bible: of this there is no doubt. It is there! There, beyond dispute, (for on this subject all are agreed,) placed, like

the sun in the heavens, by God Himself. The TIME when the day was instituted; the PEOPLE for whom it was specially designed; the EXTENT of its obligation; and the TERM of its duration; these are questions that have been, and still are, warmly debated.

The leading theory antagonistic to the claims of the Sabbath, as being universally and perpetually obligatory, is that which regards it as a mere institution of Judaism. The Sabbath, we are told, was first given to the Jews by Moses in the wilderness; that, like the Passover, it began with Judaism; was a part of Judaism; was restricted to Judaism; and, consequently, when Christ abolished the Mosaic economy, the Sabbath as a Divine institution ceased.

This entire theory, of course, falls to the ground, if it can be satisfactorily proved that the Sabbath was established long prior to the existence of Judaism; that it is, in point of fact, as old as creation; was instituted in the original paradise; and was given, primarily, not to the Israelites in the wilderness, but to Adam in the garden of Eden; to Adam as the fountain-head and representative of the whole human race.

That these points can be established we have no doubt. If so, the inference is inevitable: "THE SABBATH WAS MADE FOR MAN;" not for a particular race; but for man as MAN,-for ALL MEN; man generically considered; and, therefore, we of the present day can claim the privileges of the Sabbath, unfettered, unrestricted, unbroken, as a gift from above, our birth-right;" and are as solemnly bound to observe its laws, as much so as any people who ever existed under the canopy of heaven.

FIRST.-The paradisaic origin of the Sabbath we infer from the position it occupies in reference to the work of creation, and from the manner in which it is first introduced to our attention in the Sacred Volume.

We refer to the sacred records. The

inspired penman, detailing the events of

ercation in their regular and consecutivo order, day by day, from the period when "the earth was without form, and void; and darkness was upon the face of the deep," up to that moment when perfection crowned the handiwork of Jehovah, concludes his narrative in these words:"Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it because that in it He had rested from all His work which God created and made." (Gen. ii. 1-3.)

Now, the question which arises here, is this:

:-"Do these words record the setting apart the day, at the time, or do they refer prospectively, (as some persons tell us,) to its being set apart on Mount Sinai, hundreds of years afterwards?" Can any one hesitate as to the answer that is to be given? The history of creation, throughout the entire six days, is chronological, unbroken, complete. But, if we are to look forward into the depths of twenty-five centuries, (as the advocates of the Jewish origin of the Sabbath tell us,) for the first institution of the Sabbath; then, this history presents no orderly series, and its chronology admits of no computation. At a particular time, in a particular juncture, "the Book" says, "God blessed the seventh day, and sanctified it." When? Two thousand five hundred years subsequently, is the reply! Who that has not an hypothesis to support, would admit as an argument an assertion so unnatural, overstrained, and monstrous? We might as well break asunder the links in the chain of sacred history at any other period as at this. We might as well suppose that the heavens and the earth were not created on the days which Moses records; that the sun and moon did not shine until a long period after the time here specified. This theory which supposes the narrative in Genesis to be by prolepsis or anticipation, one would think was originally started to make men of plain and unsophisticated sense wonder at the vagaries of men of learning. If the Sabbath was not instituted at the time which is here assigned VOL. VII.-Second Series.

49

to it, all is thrown into uncertainty. A plain historical statement becomes confused; the whole foundation of faith is overturned; and we are left perfectly at sea, even as to the order and succession of the works of creation.

SECONDLY.-The Ante-Judaic institution of the Sabbath is evident from the fact, that it was distinctly recognised by the Israelites in the wilderness, and was enforced by God upon them, before the utterance of the Ten Commandments upon Sinai.

Of this there is positive evidence. Jehovah promised to rain bread from heaven for the sustenance of His people; and in reference to that miraculous display of Divine power and goodness, this was the direction given: "On the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily." (Exod. xvi. 5.) Here we have implied a perfect familiarity with the law of the Sabbath. "On the sixth day." What sixth day? If the people had known nothing of a seventh or Sabbath day, how could they tell which would be the sixth? But they were at no loss; and we are told that "on the sixth day they gathered twice as much bread, two omers for one man." (V. 22.) Which is the more reasonable supposition, that the people chanced to hit upon the right day, or that the Sabbath was a well-known institution?

The entire narrative, as furnished in the sixteenth chapter of the Book of Exodus, demonstrates this,-that the law of the Sabbath, as observed by the Jews, was antecedent to the Sinaic code; it was understood by them; it was acted upon by them. From whence did they derive their knowledge of that law? There is no evidence whatever that there had been any Divine formal promulgation of it, since the day that God finished the work of creation. We naturally and reasonably infer then, that it was the "original boon," handed down from man to man, through successive generations; preserved and guarded by the special providence of God. A flower of paradise; transplanted into the moral wilderness, to cheer and gladden man by its bloom and fragrance, amid the toils and cares to which the curse had doomed him!

(To be continued.)

E

SIR HENRY HAVELOCK.

BY THE REV. R. SPENCE HARDY.

II. ACTIVE LIFE.

Nor many months after Havelock's arrival in India, in 1823, he had to embark for Burmah, and engage in the war that had been commenced with Alompra, whose name will be ever memorable in the history of the Burmese Mission, for the cruel imprisonment of Dr. Judson, and the heroic conduct of his devoted wife. This is one of the few incidents that will take a permanent place in the annals of the church. The 13th Regiment, to which Havelock belonged, was quartered in a temple of Buddha, near Rangoon. In one of the cloisters of the Great Pagoda he assembled his men for worship. The voice of psalmody was heard in the area that had previously resounded with the praises of the atheistic "teacher of the three worlds;" and the oil-lamps of their oratory were placed in the lap of the idols, that were arranged around it in a sitting posture; the whole scene full of interest, from the strange contrast between the heathen formalities of its former priesthood, and the holy fervour of its present occupants. He was, now for the first time, in actual conflict with an enemy, and was entrusted with responsible command; but his health soon failed, and he was obliged to visit Bombay for its restoration. On his return he joined the army at Prome; and it was here he received the honourable testimony from Sir Archibald Campbell, who said, on a sudden attack, when the men of another corps were not forthcoming because of intemperance, "Then call out Havelock's saints: they are always sober, and can be depended on, and he is always ready." When a truce was proposed, he was chosen as one of the Commissioners to the Burmese court, and had an audience with the King at Ava, who gave him a patent of honorary rank. The war ceased soon afterwards, but peace brought with it no promotion, and Havelock had to work his way towards a position of influence, step by step, after repeated trials and disappointments. This must have been a source of continued

trial to his ardent mind. We shall notice only the more important changes in his various appointments; but their record is instructive and admonitory to the youth who may be led away by the supposed desirableness of a soldier's life. The monotony of the cantonment was relieved by the preparation of a work published at the Serampore press, in 1825, entitled, "Campaigns in Ava."

For three years Havelock held a staffappointment at Chinsura; and on the 9th of February, 1829, he was married to Hannah Shepherd, the youngest daughter of the Rev. Dr. Marshman. In a letter written some years afterwards, he calls her "the best of mothers, and not the worst of wives;" and whatever disappointments he may have had as a military man, when in the midst of his domestic circle he appears to have been eminently happy. A few weeks after his marriage he was admitted into the Baptist church, by the Rev. John Mack; and in his attachment to this denomination of Christians, he remained firm and faithful until his death. In 1831 he had to join his regiment at Dinapore, on the limited pay of a subaltern. There was no Minister at this station beside the Chaplain; and for three years he conducted Divine service with his men, assisted by another officer; and their congregation usually consisted of about sixty persons. On the birth of a son at Agra, it was proposed that the family name of Lionel should be given him; but the father said, "This name signifies little lion;' and there have been lions and tigers enough, and too many, of my race already. I wish the next gencration to be lambs." For the Nonconformist soldiers he solicited from the Governor-General the same privilege that had been conceded to the Romanists, that they might not be obliged to attend the services of the Church of England, but be allowed to worship God according to their consciences. This boon was not granted until another order of men were in power. When confined to his couch by illness, it was reported that one of the "saints" had been found drunk. This at first gave him

great pain. He had devoted himself to the establishment of Temperance Societies in the army; and frequently said that the British soldiers were the best in the world, "when kept away from drink." On subsequent inquiry it was found, however, that the delinquent was another man of the same name as one of the Baptists. It was then that Colonel Sale made the remark, "I know nothing about Baptists, but I know that I wish the whole regiment were Baptists; for their names are never in the defaulters' roll, and they are never in the lock-up." Similar testimonies were given, on several occasions, to Havelock's personal worth. He was a leader of the Lord's host in his regiment, and equally excelled in his attention to all the duties of the soldier. Amidst all the perplexities of the camp he maintained a close communion with God. Throughout life, even when upon march, it was his custom to secure two hours in the morning for the reading of the Scriptures and private prayer; and one-tenth of his income was sacredly devoted to purposes of humanity and religion.

In 1834 he was appointed as Interpreter to the 16th Foot; for which position he had qualified himself by the study of Persian and Hindustance. In the following year, notwithstanding the strong opposition against him as "a Methodist and a fanatic," he was appointed as the Adjutant of his own regiment, the 13th; the GovernorGeneral saying, that he was "unquestionably the fittest man in the corps for it."

When Havelock was with his regiment at Kurnaul, his wife, then at Landoura, was awoke one calm moonlight night by the cry of "fire," and found that the bungalow in which she had retired to rest was on a blaze. With her infant in her arms, she attempted to escape, but fell. By a faithful native servant she was rescued, after being severely burnt; but the infant survived its injuries only a few days. Two of the native servants perished in the flames. This was a severe affliction to

Havelock; but he bowed submissively to the will of God. When the soldiers of his regiment heard of the pecuniary loss he had sustained, they came to him in a body, and begged him to allow each man to devote one day's pay to help him in his difficulties. This was a noble act, equally honourable to the officer and to his men.

In 1838 he became a Captain by purchase, at the mature age of forty-three. Not long afterwards, he was engaged in the expedition to Cabul, where our army met with the severest disasters, and was overtaken by one of the most serious reverses that British soldiers ever had to encounter in any part of the world. The General in command was entirely unfit for his position, and the wiser men that were around him were under an unaccountable infatuation. In Cabul, Havelock held a series of religious services, in the interval employed by the diplomatists of the Government in vain efforts to consolidate the British power in this wild and distant region. "In May, 1841," writes an intimate friend, "Havelock was on the staff of General Elphinstone; but as his old regiment, the 13th, was then at Cabul, he was able to meet the men again, and, assisted by some officers of artillery, he was able to assemble them on Sabbath evenings for Divine service, and to meet them occasionally during the week in a tent which had been set apart for the purpose. On many of these occasions I had the satisfaction of being present during my stay in Cabul, up to September, 1841; and I have, to this day, a very vivid recollection of the fervour with which all joined in the service, and the heart with which they sung the hymns which Havelock read out to them, and amongst others,

'Ye nations round the earth, rejoice

Before the Lord, your Sovereign King;
Serve Him with cheerful heart and voice,
With all your tongues His glory sing.'"
(To be continued.)

WHO'S YOUR DRESSMAKER? (Concluded from page 24.)

"You are a queer maid, Fan: I shall

never find you out. What fortune are you looking after?"

"Why, a good conscience, Sarah,—

don't you think that's a grand fortune?and peace with God, and a feeling that my heavenly Father loves me, and a hope of being with my Redeemer for ever: that's my fortune, my dear; and you may have the same, if you will. And now, let me tell you how I came to think about this. I wanted somebody to make my best frock. 'Tis true, I might have learnt to make it myself. But I like to live and let live. To divide labour a little is best for all parties; and I don't wish to be unfair to those who have to get their living by dressmaking. So, as I said, I wanted somebody to help me. I heard one day about a poor girl who was left without father and mother. She had the full use of only one hand, they said; and yet she kept herself decently; for she had learnt to make dresses so well, that she was never without work. Well, I went off one evening to seek her. It was up a passage into what they called a court. Not a court, however, like some of those down in the town,-close, and dark, and dismal-looking: though, as to that matter, people may be happy and keep themselves decent, even in such courts, when Providence puts them there. But the court I was speaking about was snug, yet so cheerful and pretty. There was a row of cottages with little gardens in front on one side, and the path ran up on the other between the wall and a nicely-cut thorn-hedge. Mary (that's her name) lodged with an old woman in the top cottage. One could have hung over the gate looking at the garden almost for ever, it was so neat and pleasant. The flowers and shrubs were so fresh, and they looked as if they were minded by somebody who loved them. There was a bit of a rockery, too, in the corner under the window, with a few small creepers and a patch of houseleek on it. O! it was beautiful. And what a picture the inside of the cottage was! You should have seen the dresser, and the brasses on the chimney-piece, and the table scrubbed just as white as the old woman's apron, and the bright balsams in the window; and as to the floor, why, it was cleaner than some people's dishes. The very heads of the nails on which a small looking-glass, and the hearth-brush, and kettle-quilt, and the like of that, were

hanging, seemed to have their daily rub, they were so bright. Mary was putting away the tea-things when I went in; and the old woman had settled down in her chair with her spectacles on, and was turning over the leaves of a large Bible that was before her on the table. For my part, I could not take my eyes off Mary. She was the little queen of the place. She was still in mourning for her mother; and had on a high black dress without any trimming: trimming would have spoiled it. Ah!' said I to myself, when I saw how it fitted her quiet little figure, she's the dressmaker for me.' She wore a white starched collar, fastened with a small black brooch, shaped like a leaf.

Her dark hair was done up quite plain. I'm sure nothing else would have suited her calm pale face. And then those eyes of hers, they made you feel as if peace itself were looking at you. Altogether, she was the dearest girl; she had my heart at first sight. Well, what do you think? She turned to me with a sweet smile, and said, 'Perhaps you wouldn't mind stopping with us at prayer; for my old friend and I always pray together about this time of the day.' What could I do, Sarah? I sat down. The old woman read the thirty-fourth psalm, and I thought it had never seemed so beautiful before. Then Mary prayed; first for the old woman, and then for me; and my mother's prayers came to my mind, and the tears started. But when she prayed for herself, and asked God to bless her in answer to her parents' prayers which they had so often put up for her, I thought I should have dropped down on the floor, and I felt ready to weep my soul away. When we got up from our knees, I could do nothing but weep. And then, to make it worse,'Prayer is good,' says Mary to me: 'you love prayer, don't you?' O, Sarah! what could I say? for really I never prayed, though so many prayers had been offered for me. She asked me to go to a meeting where a few good people talked and prayed together. So I went; and liked it so much that I went again; and I still go. Mary seemed to take a liking to me, and we walked together; and she spoke to me so kindly about the Saviour's love to such as me, that my poor heart