Church in possession of all that he mentions | book," which will meet all the suggestions as being necessary to the improvement of of "M," and which will be admitted, we public praise. At any rate, many of the think, to be, at least, unsurpassed by any ablest and best men in the Church have book of praise now in use. Of course the been labouring during the past year to pro- sanction of the Synod will be needed.-ED duce a "Presbyterian Psalter and Hymn- OF E. P. M.]

Poetry.

Notices of Books.

Spain and its Prisons. By Dr. A. CAPADOZE. | in the cause of the Messiah, and never, by

circulating the Scriptures. In the present complished mind, and culled, we should little work he gives an account of that say, from the author's diary, notebooks, movement which was set on foot by Pro- and loose manuscripts. Some of the testant Europe to effect their deliverance, papers are of great beauty, and all give and in which he himself and his estimable evidence of an exuberant imagination. wife took so prominent a part. His nar- Nature and art are made to yield spiritual rative is extremely interesting, and we can lessons, and for a stray hour in town or cordially recommend it to all who, having country, the book will afford interesting found the truth themselves, are wishful to and profitable reading. At the end there see it propagated in all the regions where are several small poems, very graceful and superstition and infidelity reign. musical.

A short Account of the Way in which I have been led to renounce Infant Baptism. By the Rev. WILLIAM HUNTER. London: Passmore & Alabaster.

Days and Nights in the East. By HORATIUS BONAR, D.D. London: Nisbet & Co. This is an abridgment of Dr. Bonar's well-known two volumes on the East, and Mr: Hunter is, no doubt, a sincere man, is designed for the general reader. Leaving out many of the "details and topo- but his pamphlet shows that he has yet to graphical references," which added to the grapple with the doctrine over which he has bulk of the former works, it embraces all stumbled, and shows too, that there is little A carethe "illustrations of Bible Scenes,' probability of his ever doing so. which, after all, gave to them their chief ful perusal of his "Account" will lead to value. It is admirably written-written the conviction that there is nothing strange only as Dr. Bonar can write, tastefully either in his having been so long in disprinted on toned paper, and ornamented covering his error or in his feeble attempt by many beautiful cuts. The ordinary to prove that it is an error. now have, at a trifling has acted on an imperfect knowledge of cost, the delightful privilege of visiting the Baptism question, and having involved with the accomplished author all those himself in a maze, we despair of a mind places which are rendered famous and dear like his ever extricating itself. This judgto the Christian as the scenes of Bible his- ment is compatible with a belief in his tory. We wish the book as large a circu- perfect honesty; it is severe, but the lation as it deserves. childish ignorance of some portions of his pamphlet warrants it.

reader may

St. Paul. His Life and Ministry. By T.
BINNEY. London: J. Nisbet & Co.

Mr. Hunter

Missionary Evenings at Home. By H. L. L.

London: T. Nelson & Sons.

The veteran Mr. Binney again appears The title of this elegant little work well as an author, his work consisting of a explains its character. A Christian family series of lectures on Paul, especially spends a portion of its Sabbath evenings designed for the young of his congrega- in missionary conversations and readings, tion. These have been published almost and on this framework we have set before as they were delivered, a fact which ac- us much valuable information on Missions, counts for their homely and colloquial in a lively and pleasing style. Greenland, style. They are very vigorous, however, North and South America, Madagascar, and are remarkable for the minuteness and South Africa, are travelled over, and with which they follow the travels of the the doings and sufferings of the various apostle, and bring out every circumstance missions to these places very fully disof note. They are for the most part cussed. For young people the book is narrative; the lecturer having been afraid especially suitable. We trust that it will evidently to break the continuity by long be a blessing to many a Christian family, diversions in the way of lesson or appeal, and awaken the missionary spirit in many and in this they differ from the larger a youthful mind. works of Conybeare and Howson, and of Mr. Lewin. Notwithstanding all that has been written on Paul there was room for such a work as Mr. Binney's, and we wish it a large circulation.

Life's Everlasting Victory. By the Rev.
KENNEDY MOORE, M.A. London: J.
Nisbet & Co.

This beautiful little book consists of a number of short and unconnected papers on many subjects-the musings of an ac

At present we can only mention the following:-The Right Aim and Spirit of the Free Church. A Sermon, by Dr. Blaikie. (Andrew Elliott). The Law, the Prophets, and the Psalms. By John Collyer Knight, (Longman & Co.) The Day Dawn. By the Author of "Hedley Vicars." (Nisbet.) Willows by the Watercourses, or God's Promises to the Young. (Nisbet.) "This Year also;" an Address on the Last Day of 1865. By the Rev. Dr. Cumming. (Nisbet.)

NOTE.-February being a short month, several contributions have reached us too late to be inserted in the present number of the MESSENGER.-ED. of E. P. M.

THE ENGLISH

PRESBYTERIAN MESSENGER.

APRIL, 1866.

SABBATH.

BY THE REV. P. MACLAREN.

OUR ears are familiarized with the phrases-"Jewish Sabbath "—"Puritan Sabbath"-" Scotch Sabbath," spoken in all the tones that can express contempt and dislike. If our notions are right, we need not be ashamed; if not right, the sooner we abandon them the better. It may be as well to look into the matter, and that with candour and care.

66

The name Sabbath means rest, or cessation from work. Sabbath keeping seems to be as old as the human race. In the book of Genesis we find four references to something like it. The Creator, having finished his work, "rested on the seventh day from all his work which he created and made. And God blessed the seventh day, and sanctified it," &c. (ii. 2, 3). Sanctifying must here mean, marking off and reserving this day, as belonging peculiarly to him; making it, in short, God's-day; or, if we prefer the phrase, the Lord's-day. Such a day would become a milestone on the journey of man's life, for the Sabbath was made for man; and as it divided into four parts the month, which the moon's changes indicated, by it man's time was conveniently measured. Thus it was, as God's-day, observed by Cain and Abel (Gen. iv. 3, 4 margin, " at the end of days "); and Noah measured his time by the seven days (Gen. viii. 10, 12); and Laban also, though far from being an orthodox believer, knew, at least, the week (Gen. xxix. 27). Job also, apparently about the same date, on the seventh day worshipped with his household and sacrificed for them (Job i. 5); and it is added, "thus did Job continually." What a blessed family that must have been; so united, so religious, so happy! The idea, too, of a special day for meeting God was so natural, that neither the narrator nor his hearers found anything strange in set days, on which "the sons of God came to present themselves before the Lord" (Job i. 6; ii. 1); just as natural as it was for Job to seek for sympathy in the congregation of God's worshippers on earth (xxx. 28), seemed these congregations in heaven.

With Exodus begins a new period of the history: the primeval Sabbath still showing itself (before the law was proclaimed from Sinai) in the incident recorded, Exodus xvi. 22, and in the simple and plain explanation which Moses thought sufficient for the occasion. We cannot suppose th

words of Moses addressed to a people who never heard of a weekly Sabbat before; the week and the weekly Sabbath were known to the Egyptians.* Not only the Egyptians, but other ancient nations also, recognised the week

*Not to cumber these pages with an array of authorities which may be found elsewhere, we may refer to Owen's Dissertation on Sabbath, prefixed to his Exposition of Hebrews, for heathen references to Sabbath; and to Smith's Dictionary of the Bible, art." Lord's Day," for patristic and other references to the Christian Sabbath. 7

No. 220.-New Series.

of seven days as a measure of time. Opinions differ as to the evidence of any idea of sacredness attaching to a particular day; but their recognition of the week is a finger-post, sorely worm-eaten and tempest-worn, but still reaching out the remains of an index to the long-distant past. Our authorities for affirming the Sabbath to have been primæval may seem scanty; but let it be remembered that in the biographical history contained in Genesis, and in Exodus i. to xvi., we have our only records of 2,500 years! Everything cannot be expected to be noticed in such a history; so from the death of Joshua to the death of Samuel, when the Sabbath must have been observed, we have no recorded mention of it. Then as to heathen authors, the very oldest of them cannot be considered as anything but a baby beside these sacred authors; Herodotus, the father of profane history, and Socrates, the great reformer of philosophy, being probably both contemporaries of Malachi, the last of the writers of the Old Testament.

In the Decalogue, the Lord constituted Israel the special guardians of, and witnesses for, his holy day; beginning with the word-"Remember" it. Other nations were forgetting and forsaking it, to their own injury and to God's dishonour; Israel was to receive, guard, and transmit it to the times to Hence the alteration in the Decalogue, as given in Deuteronomy to Israel, from that given on Sinai to mankind.

come.

On this period of its history we need not dwell. The Jewish Sabbath was not a day of austerity and gloom. It was completely the opposite of this: a day of rest, of gladness, of mercy, of worship, and of family re-union (Nehem. viii. 9; Isaiah lviii. 5, 7, 13, 14). He whose day it was, was the God of salvation, not Moloch or Juggernaut. These might be gratified by their worshippers walking mournfully before them; God protests against this as being defamation of his character (Malachi iii. 13, 14).

We come to a period more interesting and practically important to ourselves-that of the Christian Sabbath. We are quite aware that the growl against our calling the first day of the week Sabbath is terrific. And it is so far justifiable in that the word of God never once calls the Lord's-day Sabbath. At least, we hope it does not; it would be a serious matter if it did, for our principle, for Paul spurns Sabbath away: of that there can be no possible doubt (Coloss. ii. 16). What harm can there be in calling our weekly rest Sabbath, more than there would have been in the Jews calling their weekly rest the Lord's-day? Why dispute about the name? First-day, Sunday, Lord's-day, Sabbath, we know what day is meant; and for common purposes we may use any of the names, or lump them together in one if any body should prefer that course.

The question about the name, however, is well known to belong to the controversy concerning the thing; like altar and table in another controversy. The pith of the matter in question is-Are we warranted to put our weekly day of rest fully and completely in the position of the Sabbath of the Old Testament? If we are, why not call it Sabbath? If we are not, then it is very wrong to call it by that name. The Puritans persisted in the use of the name, meaning to maintain, without ceasing, their protest, that to the Lord's-day is to be applied what the Fourth Commandment in particular, and the whole law, the prophets, and also the Lawgiver, the Lord of Prophets, Jesus Christ, have taught concerning the right observance of the Sabbathday. Therefore do we also retain the name Sabbath. It is a handy shibboleth, and it is an intelligible protest; and we mean to abide by the custom, though we cannot justify it by Scripture.

The New Testament speaks of " the Lord's-day." What is the meaning of that phrase? "The Lord's Table" means that which Christ instituted and

separated; does this exactly similar phrase imply, that the Lord sanctified for us the first day of the week? Nothing is more probable; for we find it observed from the very day on which the event it commemorates occurred. On the very day of our Lord's resurrection, he appeared to the assembled disciples; that day week they were again assembled, and again blessed with his presence; on Pentecost, which fell on the Lord's-day, they were again assembled, and were blessed with the descent of the Holy Ghost. But whether our Lord did actually set apart the first day of the week as his holy day or not, certain it is that the Apostles called it "The Lord's-day" (Rev. i. 10); that they had regular assemblies for worship, which were held that day (Heb. x. 25; 1 Cor. xvi. 1, 2); and that Paul, at Troas, though hasting and pressed in spirit, tarried a whole week till the Lord's-day came round again, "the first day of the week, when the disciples came together to break bread" (Acts xx. 7).

That the Jewish and Judaizing Christians of the first ages observed, as well as they could, both days (contrary to Paul's repeated decision), is plain from church history; that there never was a time when they did not observe the Lord's-day, as well as they could, is as plain. The whole matter in dispute is concerning the right mode of sanctifying the Lord's-day.

Now, here, to clear the ground, let us understand what it was not wrong to do upon the old Sabbath-day.

The Sabbath-day's journey was not wrong. For the measure of that, the Jews referred to the distance, ordained by Joshua, to be between the host and the Ark, 2,000 cubits, measured from the skirts of the host beside the Ark. The same distance was afterwards allowed outside the walls of cities, that dwellers in the suburbs might worship in the cities. But even this could have been no stringent rule in Elisha's time (2 Kings iv. 23); it was the custom, not rebuked by the prophet, of the woman of Shunem to ride to worship on new moons and Sabbaths.

Holy duties were not forbidden; in the tabernacle and temple the daily sacrifices were not diminished but doubled (Numb. xxviii. 9). So with other holy duties (John vii. 23).

Works necessary for decency, health, or order, which could neither be done on the previous days, nor delayed till the day after, were right and proper (John v. 11; Matt. xii. 1, 2).

Works of mercy, alleviating the sufferings of the sick, delivering those who are in danger, defending those who are assailed in war, and such like, were right according to the precept and example of the Lord, and consistent with strict sanctification of the Lord's-day (Matt. xii. 1-13, and elsewhere).

What, then, was forbidden ?

1st. Servile work, and all labour for mere pleasure or for worldly gain; labour either of ourselves or of those we employ. 2nd. All such recreations as, though lawful on other days, unfit us for true and happy communion with God: the best test of the lawfulness, of either the work or the recreation, being the question, "Can I, at once, in the middle of this, lift up my heart to God in praise and prayer ?" The marrow of libraries of cases of conscience concerning Sabbath observance, is in that one test. That being honestly used, we shall not judge nor set at nought our brother, though we should see him doing what we dare not do; and we demand from him like brotherly consideration.

Finally, what is required?

Rest and refreshment of soul and body, for ourselves and others. Rest for the conscience, in an approach to the blood of sprinkling; rest for the ad, in