On this subject we will quote the testimony of a distinguished physician,-the celebrated Dr. Farre,-given in evidence before a Committee of the British House of Commons. "The use of the Sabbath," says he, "medically speaking, is that of a day of rest. As a day of rest, I view it as a day of compensation for the inadequate restorative power of the body under continued labour and excitement. A physician always has respect to the preservation of the restorative power; because if this be once lost, his healing office is at an end. A physician is anxious to preserve the balance of circulation, as necessary to the restorative power of the body. The ordinary exertions of man run down the circulation every day of his life; and the first general law of nature, by which God prevents man from destroying himself, is the alternating of day with night, that repose may succeed action. But although the night apparently equalizes the circulation well, yet it does not sufficiently restore its balance for the attainment of a long life. Hence one day in seven, by the bounty of Providence, is thrown in as a day of compensation, to perfect by its repose the animal system. I consider, that in the bountiful provision of Providence for the preservation of human life, the Sabbatical appointment is not (as it has been sometimes theologically viewed) simply a precept partaking of the nature of a political institution; but that it is to be numbered amongst the natural duties, if the preservation of life be admitted to be a duty, and the premature destruction of it a suicidal act. This is said simply as a physician, and without reference at all to the theological question. I point out the Sabbatical rest as necessary to man; and the great enemies of the Sabbath, and consequently the enemies of man, are all laborious exercises of the body or mind, and dissipation, which force the circulation on that day in which it should repose." Such is the language of one who had thoroughly studied this question, and who by habits of profound thought, and patient and philosophical observation, had qualified himself to speak with decision and authority.

The Sabbath, then, is pre-eminently and emphatically, THE WORKING MAN'S DAY. Let him guard it; guard it sacredly

and jealously, from the first encroachments of those who openly, or more covertly and speciously, would rob or cajole him out of any of its precious hours. Experience has demonstrated that man needs a Sabbath; he cannot do without it. Let it be wrested from him by tyranny; let it be wrung from him by avarice; let it be voluntarily sacrificed by his own indifference; and man's physical, mental, and moral powers become early enfeebled, and his whole nature is degraded. The Sabbath was intended by Him who knows our frame to mitigate the severity of the original curse, and to soothe the sorrows of a labouring world. Every seventh sun, as it rises upon the earth, is designed by God to "with healing in its wings," announcing to a toiling world its day of holy rest. Thus in the adaptation of the Sabbath to man, in all the departments of his complex being, we read its heavenly birth, its celestial character, and infer its reign of universal and eternal beneficence!

come

From the fact, then, that the original reasons for a Sabbath still exist, we naturally conclude that the Sabbath itself, in all its sanctity and power, remains untouched. Has the Sabbath law ever been repealed? When? Where? Under what circumstances? In what book is the repeal registered? Has any voice from heaven ever recalled the solemn mandate, “Remember the Sabbath-day, to keep it holy?" No. Have, then, the circumstances of man changed? Is there now no creation to commemorate; no God in solemn assembly to worship; no overwrought body to rest; no jaded mind to refresh and soothe? Yea: the very circumstances that originally demanded a Sabbath still exist; and in this fact we read its universal and unceasing obligation.

Fourthly. The universal and perpetual obligation of the Sabbath is evident from

the CONTINUED FORCE OF THE FOURTH COMMANDMENT.

Here we lay the great stress of our argument, "Remember the Sabbath-day, to keep it holy." This is a precept clear, distinct, and unequivocal. That this law, in connexion with the others by which it was accompanied, still remains unrepealed, and that it is as obligatory upon

us as upon those to whom it was first given, admits of satisfactory proof. In that most clear and beautiful exposition of doctrine and practice given in St. Matthew's Gospel, our Lord's Sermon on the Mount,-we meet with these remarkable and striking words: "Think not that I am come to destroy the Law, or the Prophets: I am not come to destroy, but to fulfil." (Matt. v. 17.) In this text we have all on the subject of the perpetual obligation of the commandment under consideration we can reasonably require. Let us examine it. In this declaration our Saviour, undoubtedly, must have had reference either to the moral or ceremonial law. Both He fulfilled. As it regards the moral law, He fulfilled it by upholding its authority: with respect to the ceremonial law He did so by realizing and embodying in Himself its types. Destroy either He did not. The ceremonial law was a shadow of good things to come;" consequently, it is substantiated and perpetuated in and by Christ, to whom it had direct and special reference. The moral law, or ten commandments, Christ more fully enforced, and, in effect, re-enacted, by explaining its nature, spiritualizing its requirements, and epitomizing its contents.

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St. Paul, in his Epistle to the Romans, reasoning with the unbelieving Jews, distinctly assumes the continued obligation and perpetual force of the Decalogue; and from "THE LAW," charges the Jews with inconsistency, and demonstrates their need of a Saviour. (Rom. ii. to v. inclusive.)

St. James, in his Epistle, also assumes the continued force of the Decalogue: "Whosoever," says he, "shall keep the WHOLE LAW, and yet offend in one point, he is guilty of all." (Ch. ii. 10.) What law? The law of the ten commandments, unquestionably; for he continues,--" He that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of THE LAW." (Ch. ii. 11.)

Here we have a distinct recognition, under the Gospel, of the still-binding character of the law of the ten commandments. What right, then, have we to strike out from the tables one of their solemn injunctions? Did not He who

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said, "Do not kill," say also, at the same time, in the same place, surrounded by the same circumstances of impressiveness and grandeur, "Remember the Sabbath-day, to keep it holy?"

But it is objected:-Nine of the commandments are moral in their nature, the other is a positive precept merely. This oft-repeated objection is, after all, little better than a mere evasion. That the Sabbath is a positive institution of God is admitted;-from the nature of the case it could scarcely be otherwise;-but the positive part of the fourth commandment is as little as possible; so little, that the grand duty of devoting some portion of time to the immediate service of God is its main import. The fourth commandment is in itself and essentially a moral law. It arises from the fitness of things, and rests, like the other precepts, on the primary relation in which man stands to his Creator. To worship God lies at the very foundation of morals; to have a distinct season in which openly to worship Him, nature teaches is both reasonable and necessary.

The Sabbath, then, is perpetually binding upon men, because God has solemnly commanded its observance; commanded it by a law which has never yet been superseded or repealed. Those who tell us that the Sabbath is one of the mere relics of Judaism, and part of a burdensome system of ceremonies which has long since been abolished, in effect tell us, "Thou shalt not kill," "Thou shalt not commit adultery," "Thou shalt not steal," form part of the same burdensome system which was long ago intended to be removed from the world: the fourth commandment forming a portion of God's everlasting law, equally with the sixth, seventh, or eighth.

Lastly. The universal and perpetual obligation of the Sabbath is evident from the manner in which the LORD JESUS CHRIST HIMSELF SPAKE OF IT, AND

RECOGNISED IT.

We will select but one illustration. Towards the end of His ministry, the Saviour warned His disciples of the evils that were about to come upon the Jewish people. Advising them as to their conduct during these troublous times, He bids them pray "that their flight bẻ

not in the winter, NOR ON THE SABBATHDAY." (Matt. xxiv. 20.) Here, we contend, we have a distinct recognition of the Sabbath under the Gospel dispensation. The whole system of Judaism, as authoritative, confessedly expired when Christ, upon the cross, exclaimed, "It is finished;" and yet here the Saviour, looking forward into the depths of forty years, -when Judaism as a divinely-recognised system had ceased,-directs His disciples as to their mode of action on the Sabbath. What inference must be deduced from

this? Why, that the Sabbath was to be perpetuated and held sacred under the Christian economy. As "Lord of the Sabbath," He could legislate for it. Repeal it He did not; sanction it He did; predict its continuance He here does; and what the disciples were to do on the Sabbath, in given circumstances, He here tells them. The conclusion is unanswerable.-There is a sacred day under the Gospel, as there was a sacred day under the Law.

THE JABIRU.

DR. GEORGE BENNETT, the naturalist, who has just published an account of his twenty-two years' residence in Australia, gives a description of the grandest of all Australian birds, the Jabiru, or gigantic

crane.

It grows to be five feet high, and is so rare that the Doctor had seen but four skins of the bird during his residence there. It is very graceful, has large and brilliant eyes, a beautiful metallic brilliancy of plumage, and is easily domesticated. He chanced to meet some blacks who had caught one, and brought it into Sydney for sale. Doctor says:

The

"The first evening it was at my house it walked into the hall, gazed at the gaslamp, which had just been lighted, and then proceeded to walk up-stairs, seeking for a roosting-place; but, not liking the ascent, quietly came down again, returned into the yard, and afterward went to roost in the coach-house, between the carriages, to which place it now retires regularly every evening soon after dark. It may always be found in that part of the yard where the sun is shining, and with its face invariably toward it. It is amusing to observe this bird catch flies it remains very quiet, as if asleep, and on a fly passing, it is snapped up in an instant. The only time I observed any manifestation of anger in it, was when the Mooruks were introduced into the yard where it was parading

about: these rapid, fussy, noisy birds, running about its range, excited its indignation; for on their coming near, it slightly elevated its brilliant feathers of the head, its eyes became very bright, it ruffled its feathers, and clattered its mandibles, as if about to try their sword-like edges upon the intruding Mooruks; but the anger subsided without any further demonstration than an occasional flapping of its powerful wings. One day, however, on one of the Mooruks approaching too near him, he seized it by the neck with his mandibles; on which the Mooruk ran away, and did not appear in any way injured.

"The Jabiru is an expensive bird to keep, consuming a pound and a half of meat daily, and, being a dainty feeder, the meat must be particularly fresh and good. When he was first placed in the yard where some poultry were kept, he stared at the fowls, and they ran away on his approach, although he did not make the least attempt to molest them; and when striding around the yard, all the poultry fled before him, although it did not appear to be an intentional chase on his part. There happened to be a pugnacious, fussy little bantam-cock in the yard, who would not permit the intrusion of any stranger, and, on seeing the Jabiru, he strutted up with expanded and fluttering wings, and ruffled feathers, in a violent state of excitement, cackling and screaming most vehemently, and

making efforts, as energetically as so diminutive a bird was capable of, to frighten and drive him out of the yard. The Jabiru, with his keen, bright eyes, regarded the little fluttering object with cool contempt, and walked about as before; the bantam followed. At last the Jabiru turned, and strode after the consequential little creature, as if to crush it under his feet; when the bantam, seeing matters take such a serious turn, made off as fast as possible,-like all little bullies,-and did not venture to attack so formidable

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an opponent. In a few days the Jabiru became quite domesticated among the poultry, and they evinced no fear: even the little bantam tolerated his presence, but whether from fear or affection I know not.

"This noble representative of the most gentlemanly of all the feathered tribe, had hardly been four months in his new quarters, when a fit of indigestion carried him off. His skeleton is now in the British Museum."

LIVE FOR SOMETHING. LIVE for something, be not idle, Look about thee for employ; Sit not down to useless dreaming; Labour is the sweetest joy. Folded hands are ever weary;

Selfish hearts are never gay; Life for thee hath many duties; Active be, then, while you may.

Scatter blessings in thy pathway; Gentle words and cheering smiles Better are than gold and silver,

With their grief-dispelling wiles. As the pleasant sunshine falleth

Ever on the grateful earth, So let sympathy and kindness

Gladden well the darken'd hearth.

Hearts there are oppress'd and weary;

Drop the tear of sympathy, Whisper words of hope and comfort, Give, and thy reward shall be

Joy unto thy soul returning,
From this perfect fountain-head:
Freely, as thou freely givest,
Shall the grateful light be shed.

IMMANUEL.

BY JEREMY TAYLOR, 1667.

How good a God have we! who for our sake,

To save us from the burning lake,

Did change the order of creation:
At first He made

Man like Himself in His own image; now
In the more blessed reparation,
The heavens bow,

Eternity took the measure of a span;
And said,

"Let us make ourselves like man:
And not from man the woman take,
But from the woman man."

Hallelujah! we adore

His name, whose goodness hath no store.

No. XCIX.

"He that hideth hatred with lying lips, and he that uttereth a slander, is a fool." (Prov. x. 18.)

This is such an abomination as the very nature of God detests. It is against His nature to prevaricate. For though He is almighty, yet He is pleased to have

this said concerning Him, again and again, in His holy word, that He cannot lie; nay, it is impossible to Him to do so, notwithstanding His omnipotence. It is a thing so repugnant to the true God, so contradictory to the sincerity and simplicity of the Divine nature, that you can imagine nothing more hateful and

"If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth." (1 John i. 6.)

The man who does this is guilty of a lie in practice; for "God is light, and in Him is no darkness at all." So that if any one professes he has fellowship with God, and yet allows himself in works of darkness, he is guilty of a practical lie. He does by his practice give the lie to his profession. The word rendered "fellowship" signifies participation and converse but we may understand it in a greater latitude than to signify converse with Him only; since it signifies to have an interest in Him, and relation to Him; and is therefore of the same import with knowing God. "Israel shall say, My God, we know Thee. But Israel hath cast off the thing that is good." (Hosea viii. 2, 3.) There was a laying claim to God, as if they had a part or portion in Him, when there was no such thing. It was but a lie. "I know the blasphemy of them who say they are Jews, and are not, but do lie." (Rev. ii. 9.) As if our Lord had said, "I take it for a high blasphemy against Me, and My name; against the religion of which I am the

MEASURED WORDS.

Author; that such persons should pretend to be of it, or to belong to Me. It is at once a scandalous lie, and blasphemy itself."-Ibid., p. 43.

No. CI.

"But be ye doers of the word, and not hearers only, deceiving your own selves." (James i. 22.)

To be a doer of the word plainly imports a habit; according as we denominate every person that is of such or such a calling, or trade, from the course and way of life which he follows. A doer of the word is not one that doth some single act now and then, which the word enjoins or directs; but one whose wonted course, and the business of whose life, it is to obey the dictates of this word, and who governs his life and the tenor of his actions by it. Just as we find the phrase of " a worker of iniquity is in the Old and New Testament made use of to represent and hold forth to us the course of those persons who trade in sin. They are said to be "sin-makers," as the expression doth emphatically note. Their business is to work sin; and they do often exert their strength and power that way. So we are to understand, in general, a" doer of the word" of God; that is, one whose business of his life it is to do it in a continual course.

A MINISTER, who was remarkable for pausing when it became necessary for him to express an opinion on any important topic of conversation, was once rallied by a friend for this peculiarity, and asked for a reason. His reply was simply, "When great principles are involved, I like to measure my words before I speak." This measuring of words is a rare virtue. Too frequently these sacred symbols of thought are bandied about with a recklessness as if they meant nothing, or were designed to express nothing. Were their import duly considered in all cases, they would oftener give utterance to sound opinions, and less

frequently endanger the friendship and peace which society in pleasant communion enjoy. How often has the escape of a rash or irritating word disturbed the peace of families, and interrupted pleasant social intercourse! How often has an ill-advised expression imparted a distorted view to a sacred doctrine of religion! How often has a testy word determined the temper of the speaker as irascible! If it were possible to subject the words of all public debates, religious addresses, speeches of all kinds, to this measuring process before they were uttered, to say nothing of personal conversations, there would be vastly less embittered feeling and quarrelling, and, of consequence,