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Egyptian writer. He asserts that "the Sabbath is a festival, not peculiar to any one country, but is common to all the world." Josephus, the Jewish historian, tells us that in his day "there was no city, either of Greeks or barbarians, where the obligation of the Sabbath was not known." And the learned Grotius declares "that the memory of the creation being performed in the seven days, was preserved not only among the Greeks and Italians, but also among the Celts and Indians, all of whom divided their time into weeks." Thus we find traces of the Sabbath among all the nations of antiquity.

And now the important question presents itself: How did those early heathen nations acquire their knowledge of the Sabbath? Whence could have arisen this universal practice of dividing time into weeks, and of showing such marked deference to the seventh day? How happened it that people inhabiting different countries, speaking different languages, and adhering to different religions, all agree in this one practice? Would their notions respecting astronomy have led them to such a division of time? No; their astronomical views would have led them to divide their time into months and days and years, but would never have suggested to them a division of time into weeks. Weeks are unnatural divisions of time, suggested by no revolutions of the heavenly bodies. Nor did the ancient heathen derive their knowledge of weeks from the Jews. For many of these nations existed before the Jews were embodied into a nation. Some of them never heard of the Jews, and some entertained for Jewish customs a very strong abhorrence.

The only method, then, of accounting for the early and universal practice of dividing time into weeks, is that it was communicated by God to Adam in Paradise, as was the rite of marriage, handed down by tradition

among the antediluvian patriarchs, then scattered, after the flood, among all the nations of the earth.

We base the perpetual obligation of the Sabbath, not merely upon its institution in Paradise, its recognition among all the nations of antiquity, and its incorporation into the Jewish economy, but mainly on the fact of its constituting a prominent part of the ten commandments. Hence, all who admit the universal and perpetual obligation of the Decalogue, must admit the equally binding nature of the Sabbath.

For if the Sabbath was merely ceremonial, serving a temporary purpose, and then passing away, like other temporary rites of the old dispensation, why should it occupy such a prominent place in that code of laws designed by God to be binding on the whole human. race? Why is it found there at all? Why select it from the number of the merely temporary ordinances of the Mosaic economy, and place it so conspicuously in the very centre of that eternal compendium of moral duties, given for the government of the whole world? The fact of its being found where it is decides the question. And there is something in the peculiar position which this command occupies in the Decalogue, and the language in which it is couched, which renders it the most remarkable precept of the entire ten. It is the longest commandment. It is the most minute and specific in its language, carefully enumerating a large number of particulars. It is located in the very heart of the code, between the two tables of the law-the first embracing our duties to God, the second our duties to man. And because this precept partakes of the nature of both tables, and enjoins duties to both God and man, it is placed between both. It is the golden clasp which binds the two tables together; and whoever would take it away, breaks the clasp and mars the

whole. For he robs God of his worship and man of his rest. The fact, then, of the law of the Sabbath being found in the Decalogue, settles the question under discussion. And mankind have no more right to violate or ignore its requirements, than they have to set aside the law respecting idolatry, or murder, or theft, or filial insubordination, or conjugal infidelity.

Another weighty argument for the obligation of the Sabbath, is derived from considering the great design for which it was originally instituted. What was that design? It was of the most beneficial nature. It was that man might have time to rest his body, improve his mind, and purify his heart; that he might have sufficient respite from physical toil-sufficient leisure to worship God and prepare for eternity. Now, are not these uses of the Sabbath just as important now as they ever were, and, therefore, is not the observance of the Sabbath just as necessary? Does not man require just as much time to rest his body, to improve his mind, to purify his heart, to serve his God, and to prepare for eternity, as he did in the juvenile ages? It is the testimony of anatomists, that the constitutions of both man and beast absolutely require one-seventh portion of time for rest and relaxation, or else they will soon wear out. Behold, then, the wonderful adaptation of this part of the moral government of God, for the physical constitution of man. And if it was necessary that the ancient patriarchs and the other early inhabitants of the world, should have one-seventh portion of their time for rest and relaxation, is it not far more important that we should have the same rest? The bodies of men and beasts now are not half so vigorous as they were in those early ages, and require more rest and more leisure. And the laborious employments of men now are far greater than they were then. For in those

primeval days of simplicity, men had little else to do than to attend to their peaceful flocks, shoot the passing game, and drink the crystal stream. And still they needed a day of rest. How much more do we need it. Now, arguing from the design for which the Sabbath day was originally instituted, we may safely argue the necessity of its continuation and perpetuity. Does the cause for which it was originally given exist still? then should not the day exist likewise? So long as man's physical nature remains what it is; so long as the soul retains its importance; so long as man shall sweat and toil both in body and mind the larger portion of his time, just so long does he need the merciful provision of the Sabbath. If Adam in Paradise required the sacred day of rest, much more do his sinful descendants need it. Not, then, as punishment, but as a merciful condescension to our infirmities, has God said, "Remember the Sabbath-day, to keep it holy."

The obligation to sanctify the Sabbath, in addition to what has been set forth in our former issues, receives still greater force by contemplating the great blessings and advantages resulting from its observance, and the sad results flowing from its desecration. In enumerating these blessings both to soul and body, both to man as an individual and as a member of the social compact, both as a dweller on earth and as a candidate for heaven, where shall we begin, and where end?

By keeping the Sabbath, those who are compelled to toil during the week are permitted to rest and recruit their exhausted energies. Men of business and speculation are permitted to pause in their career of bargaining and sales, have time to reflect calmly and dispassionately, and are thus often held back from sudden bankruptcy or a too great love of money. Those also whose incessant occupations during the week prevent

them from having access to books find time to read and improve their minds. Attention can be given to dress and cleanliness, and to the polite civilities of friends. People of all classes can assemble together in the house of God. The high and the low, the rich and the poor, meet together upon a perfect equality. They are taught to feel that they have a common God and a common Saviour; a common origin—a common end. They are also instructed in these things in the best possible manner. For there is something in the presence of a crowd, in the power of sympathy, and in the thrilling tones of the human voice, which renders the public preaching of the gospel, and the songs and prayers of the sanctuary, the most effective means of impressing divine truth upon the hearts of men. They who are unable to read and improve themselves at home, can listen to the reading and reasoning of another. Impressions are thus made which are deep and lasting. A thousand conflicting passions are harmonized. The affections are weaned from earth and soar towards heaven. pious are edified; the ignorant are instructed; the wicked are warned; the wavering are confirmed. A love for morality and order is diffused from heart to heart, and from family to family. The community is improved; intelligence is diffused; crimes are diminished. A moral sentiment is spread all around, which forms a more effectual preservation of the liberties of the country than pikes and armies. Oh! in view of such blessings, who ought not to love the Sabbath? What patriot, what Christian, what lover of his own family, what friend of the poor, should not sanctify the Sabbath?

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But reverse this pleasing picture and view the result. Abolish the Sabbath, and you take away every one of the blessings we have enumerated, and you substitute a

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