The New York Herald Newspaper, August 21, 1859, Page 2

2 races whatever of avy sualogoue seplopary onrar {inie sooverot Asay ereoeding Among che Adorigioal Inhal CuPUnDs Dave Deb TAuud @1o0 thin cirouineianie the the Todiaas of po Moy tau Xoo Jews anil tbe veviva us Jort eriben a! Beene degen ried tye Sabhush, oohans we Gung tre Fem ORL) PENTEL 1b VAD 'Or M iraOs tutions. Neier in Polyvess ‘or Australa do wo fad the peimitive wud univiren! Sah oata The only people of aunquty among whom tac work of Peveo Caye exis ed, wih (be me vam @ 8 4m the Rerrews, are ene Arana hoy omit tue tayeof tne work OO Cay, two Cay, © Rut the Araoe nad dearewe a9 0! & COMMOD HOCK, sd Mabomedoaura is Dub aErst Ju warprised wt bla coat Wherever Madowedacigm bat sprest, the Ars) Una Clature bas gone wi. 16, to the exoiusion of ol0er des Kum tore. from what chey that we Hebrew naan Cute; abd Le Change OrodAD'Y LOK Pp! FOL MOseR al. teres the carepews, Kno comma 9 the Israelites to regard thetr Ezodus from Pgs pt at the commenrement of 4 now era, Abd the Lord spake to Mewes aod Agron in the inud of Beye savicg (b> abe shel be uw you the begianing uf | montoe, t aba, be the firet mon of the year + ao you. Kxod ait, 1 2 The moo'b referred t) was Abid, or March, and was fom the fst bew moom near soe eer Tue Kxypitea your commenced in August, #1 3 dowiwg 1s #er8 LOL Ubme the Uro@r of sbeve Over Leceesnated tbe practice of coumiug tae daya, what aiters 190 Of Weeks; OUL, It woEKs ALS WVOlved SalMereu0e 1D , BEd the festival of cue Mase ever might have beeu wer names foo weok of sue Parbover was 10 Comuweace ou Wie 14th of Marck, Wuetaer iv bsppener to tau Anwsa, Jabdar, or oo a tay dew guated by say Ol F term; ANd 1h 18 Easy wo perore abat the Jows io tbe ows land, uodisturved by the ‘Ureges of otber pair would tovensibiy fall tao the counting the days throughout the year. Septepary civisions of time, therefore, so far from baving been univertal, exietad cal, ag bne peOvIe of Todia snd the Arabian bativps, act amoug thes only as Copneeted with sxtrovomical computations. Ali the reat of world bad aiftereas aysions, Nor dows it epooar Ubst any idewof a eacred day oO Sadbatn necame couucs- €0 with this dteiston uni the time of Moses Carougn tor Orepers.op of the Jows and the spread of Mabem-dacmm faba Christianiy t0e 10ea of & Sapdaad Das boa widely Bpresd; Ove 1k Mwy d+ doUbied wheiber It ts eveu LO OD served by one third of tae poprisuion of the glade, wD Ail (he wilucm e i 18 favor ui [aaa mytaviogy aod of the Jeainb aod Corian re It we po 4 beep further, auc the Jewish sence of the word, ure Kopi by otber Batons, we hal! learn abo perbapk win some sarprive, toai the BUAOI. Le EIUTUMwERE OF WOK On Hae SAD is a dooiriae motogesber pecusiar co the Jews 0d to that portion of kaw Chrictian word whieo coofoueds Ue Jewinn ritual wito Gbrinviae fab = Woh ail gue reveresce of tbe Hindus tor we number seven, they do 60: noid it to be incumbent upoo thea tO abstain from work on their seventh day fesuvals, wbetber they ocour on Juadays or Frica:s, Lebor is, of course, suspended during the bourse of prayer; but after prayer the ousiness of tne ‘Week {8 resumed kad ie weuAlly devoted 10 toe Objecis uf & fair or market, Io Manomweian counsries, where Prayers are #aid Qe umes every day, Wasre during tae Tamadan the whoe poyuiaion fas: during an entire Mons", cape on y afer auoeet, aad where bBe rial O° their rei gion & iu Other respros’ exoveaingiy Berere, It Yer Bot Heid W be SOU! to Attend to DuwN we OCCU pALONs on thet Sena (¥ ) Detween tbe Laervais of wor Nor, woee , e 1518 opiuton entertained by Chris B if we excep Logiah Prot sianc, Scotch Presoyts riot, and their american descopdan 4 = Sanday fairs aaa Markers ave CuMWWary hroughout Europe aod Were 60 te Evgiona before we tne of Cromacii Neither tao Catholic, Pros ant, nor Greek cburcdes of the Coutinent ipstst Upoo the Kaobinical Saboath as 4 Gorietisu ord: Dance. The Sangay adroad 18 usbally divided oetwes how far Sabdatoa, io the rervices of religion tne duties of Inver, and the ob jeots Of recrestiow, aod even ia the of Caivu— Gepeve—tbe tbe arre ® open Ov a Sunday eveang That (be bedaumacal week originated 10 tae luoar fustt ‘vais there Can be LO doubds, @ not found it a aai Vereal insiitution, because festivals Of the cresorat or “ Dorned moon’’ were les general then those of Lae DAW Wooe sed full MoD FRE Cureaviogical Importance of ew mo0d OBY, however, readered the Observance Of that day in the enetent world as in all uncivinzed regions 9% Ube preseot Gme, 4 upiversal insutution in the wrictest sepee Of the Word, Next tp tmportauce, as comarcted With the Ferious dusiness of Ife, wae toe day of ine fui moun. New moon days ead fut moou days were days ou ion the Saha piekioed, and were, therefore, Saha, or ‘arDath days, Aue Worn toe Side Degau to asremie at the inlermociate periods marked by the horned mooa those perioes become, ax we ta @, Saddata periods Or works; the Hebrew terma for “weeks” deing bash Saba, which weane «to ween, aud Swarh. We bave thus ineca’ed tae orga of rep enary divisions of time, ard shown twat it was netth-r diene nor wai Versal, but asirovomical xod circumscribed. But it ili Bt once be objected by those who iwaist ou the asceuc Sabbaun, sod the sapotity of ihe peven.t day of the week, wat their belief apd observance and wnat they require from o’hers, res's mainiy if not exclusively ov ths Bible, and the injunctions of God and His prophets Bot tm such the fact, and is the dostrise of the Saobath one of the teachings of Ubrist, anda law under shy new dispepeation? Let ur see OF SABBATHS AS OBSERVED BY THE JEWS, AND OF THE AUTBOKITY OF THE JEWISH SCRIPFURRS. The Sua oars, of sepiovary usar fexsivels of Ladia, Chalcea and Egypt, were pubic hoiydaye—tuas is, they Were days ou which lees work wxs performed than on Other days, because ali customary iador was then inter: rupted by the convocstions held for religious or general objects, and the celeoration of ancieut religious rigbis, wher ot copnected with /uaerea! cerem> pies, were were frequevtiy toan Otnermise Occasiona Oo! Fejuiciog Hence the word Saba or 3uopsto acquired # Becundery siguifi-a:ion, 48 not only @ seventh day, buts day of rest. a day 1 cense inbor, or leave off work. The Word botioay ia. therefore, tue propor English equivalent for the Hebrew term Toe septenpury sxbbatba, or weekly bolidays of the Egyptians, were, or ought to have been, holidays for their Sinves nlao ; but the Jews, worn oppressed by severe task Masters, were coubtiess mace to work aa hard on holidays a8 ou other days of the week ; sud Hence the stristaess Wil wbich they were induced to observe a Saboain, aad tanght to odserve is for others, after they nad escaped from the land of bondage. Toa toe oppress) might not in their turn become the oppressors, it was very minuvely and epeciiically enjoined {hat neither aon bor a daughter, a man servant Dor ® maid servant, an ox nor an ae, nor @ Stranger guest, sbould work on the Sabbath da; ‘That thy man rervant wud thy insid wervant may reat as well Se thou. “and remember that thou waste servant in the land of Kgypt—eut v. 1b. The words “Remember the Sabbath day to keep it holy,” strengthen the concinston that there was u0 09 velty in the institution at the time the decalogue was dali vered. it was an institucion the Jews had kaowa before, but which thoy had pot before kept, or been allowed 10 keep hoiy; that is, sepesate from other cays. The word boiy bas -now become #0 associated in our minds with puritanical idexs of self-mortification aod with modern religious forms of worsuip, that we are oaturaliy musies by it from the meaning of the o'gintl. Many pious Persons suppose that the command to keep the Sabbath day boly was equivalent to an injunction to attend a pa- risa eburch, hear iwo or more serious in the course of tbe Sunday, and during the rest of the day to keep in doors and read the Bible. The Jews, however, did not dc this, for the Bible was not writen, aud sermons in its ex Posidon (which woul’ bave wanted texis) could not well reached. Nor does it appear, from any passage in the books of Mores, that religious admonitions or discourses of uny kind formot a part of the Tabernacle service. Nor i8 even prayer mentioned ag an important part o' public worabip, The religions worship of the Jews at the time of Moses consisted wholly of the ‘Ceremoniais of offerings and pacrifices; which were not contined to Sabbaths, but were continuous throughout the ‘week, aud throughout each day of the week. The public Service of the Teberuacie was the daily, and an evening acrifice of “a lamb of tue drat year,” without bieraish, aze burnt offering. On Sabbatie tee servica was the same, with thir difference only, that, instead of one lamb, two lambs were then offered. ‘The Tabernacle, however, (08 ronyo weed the Ternpie) war aiways open for tho re- oo gifts to the altar, tne times for presenting which depended upon crops aud seasons and the con- venience of individua's. The ceremoniai for taese must have been short, from tbe multitudes who attended, and it wes probabiy coafined, in each case, to & short invoca- tion and blessing. The books of Moses prescribe with great minutences the nature of the offerings to be made, as adapted to the circumstances of both poor and rich, but there is not & word of refereuce in the Pentateuch to of- ferings or sacrifices, or ateudance upon tuem as peculiar Bapbath dutios. ‘As before observed, tho word holy signifies separate, ‘The Hebrew is Kadosh, “to act apart.” Parkhurat ren- ders It ‘to separaie, or set opart from iis common and or- inary to some higher use or purpose.’ Tae word tirat occurs in Genesis |. 4, where it is remtore! by the verb “divide,” “and God divided the lignt from the dsrknees.”” The vessels of the eanciasry were to be “holy unto the Lord;” that is, thoy were to be kept strictl; te for service of the sanctuary. Lest they be broken or misappropriated, they were on 0 oocasion to be used by any but the priesta—the origin of the custom which preveats modern Branimins from either eating or drinking from yeasela tist have been touched by profane hands. The fourth command of the decalogue may therefore be renderod— Bemewber the seventh day to reep it separate; ‘and these terms convey its full meaning. The command i vot, Remember the seventh day to keep it with ao- lompity,” nor remember the seventh day to devote it ox- Clusvoly to sacrificial or otber religioat rites. The in- juncuon is simply to keep it separate from other dayz, aud ‘the explanation of the dutisotion to be observed Is given with the text, Other deys were to be working days, but the seventh was to be a rest day or holiday. yee bos the reader particularly to note this Looe hyd Parties abbath controversy appear alike to have confounded the primitive Judaical abbath. with the Rabbinical and Pharisaical Sabbain of a later dato— the Sabbath of superstitica which, Christ condemasd, spent in festings and mortifications, and praying in public oratories and synagogues, oi which Moses knew nothing. stituted numerous feativais, vot note single fast. Fast were all of Rabbinical orgio, In common with tae astern the Jows observed a mourni festival at the autumnal equinox, which with thers ‘was beld on the tenth day of the seventh monih. This ay was to be #. Sabbath on which thay were ‘to aiftict’” the Jows war that of the feast, not a fort, uod asa were taugut to observa it, con | moriat of the bi re miso Of Comparatively receut | of their departare from Egypt The pene el ebaraster of the Mossio festivala may be toferrod oy at obs Word SPejol tpg? what Was audersiwod Oy € quension, [¢ 419 got is ching equtvocat etn & bo the foxst of ws 0 acCOUDE OF distance from reiog wid thom to the Pralen tole to the ane wad 108 oF fur strong . a; and thoa rhs test re the ord thy God, and shou ehalt rejoies. thou and hold Deut iv , 26 D cays! eaatat Tabernacies, the great harvest val Of toe Jows, durmy @nich thay dwelt in vs! which # rad oO Baye resemoied uno yor suctent Dacobanalian footivaik, onfore’ they neoane Corry pte! nO ordokeD Org es— eae OnE Of “rejolong un Srinvar eenee. Kejorong, with the anoieit [sracien, | wes pA thet “enjoising to epiris’? to wnieo oUF avenge | cat clergy woold ceotoe the services of religion, Oat #48 conoecad wi sold food or Olver “gona ror the alte t was not mervly for explalory wucrifices for ea, might be ereoted in the py it eat there, and re Joice ocfore ybe so d thy 0d ~ Deut acvii, 67 Many ever CODEHOIO! | merry | | | | Thou rhalt offer pesos off inge and ai | eTeoUR Wil De Blow (O Deore that bolluess was #ib eateg wud cringing and makiog Nut (bere cep De OO muLAke 00 the aunjact. Na HeMian giver Loe foHlOWiD, Drediee Ineteuctions for the Observance Of & day Of ce ioba cbeokegiving—oe whica be requires s© be Kept, 1 an especial and empoaiic sonse “boy uni the L $30 your way eat he fat and drink the sornet, and send por GcoR Um0 thein for @hom pothiwy ts prepared; fOr tale day ia bol: nete our ord, for the ) y of We Lord iw your atrangta “Dd nil the penpe went (alr way wea avdtoddak aad teen p * md ware gremt th Dec use taey ba Toderriond the words seciarec uuto them “Neh viii 12 Dei tbe religious festivals of tae Jews were pot axcatio, DOL joyour 10 w Gomes fide BeUre, IH Torvas: COmonstEA es Oy the Teoh Wat shee were oncasove for davcing. Woes Lseid nrovght the ark from che bouse of Ores esom, oo Giuthe, be DOL OMe Facriioed “oxen and facings,’ | Ou) “aancec before dhe wink wi) os ogh”? Phew Wee brougdt ino the Oy of David wilh * sboutag aod the soap) of The crumont,’” the king dimself setting tue exampm of ¢ leaplog and dancing Perore the Lora’ 16.) Pik was not w Gow Or an eK2eo> wite, Mioosi, apoearw vo ny veelng bu: pape 9a forgestul of as to dence * uncovered,” girded only with “abuse ephod.” for we flod at en earier pariol, thatthe parsaze of ine Red sea upd overtnraw of the Phiikipes was in lke manper colepraied with singing ane OxnoDE nd Miriam the vrowhetens, the atatar of Agron. wn bre! th her band, and ai a went ONL AtiRE ber win tuphrels and witn oances Ww Anawere tham. St « Ye tothe Lord fr be Bech trinmpBed glortiusy: the horas wad er bath be thrown toto te wea. Psalnis cl. 4 peeqoenty we reat of ihe oseple dane f which the atin ange 8 of the duwcing, Dato pins’s dangnter going a to meet her (asher ith wmbrels avd WIRD lAUoes;”” 90 0; the Wemen welcoming we return of Seal from th finoghter of the Philistines “with Bioging aud danciog The Vea!nnist suye— won ten te e the Lord with the sound of the ten seitery ant Beep, praise bia wit rodus 0, i Many vious person= consider dancing at any time au irreligiou® Guatom, but kbix i8 evideatly Uos the docirme or the Bible Not only ia dancing uo where ooademu ip the Sertotures— while the “solemn mectings’’ of th Kaobinieal Soew moous and Savdaths” are decounced b lean ae an “10 quity aod au ao (Pestana | ) but dancing i Spoken of by Jeremiah as one of to vacioual Comtoms cf the Jews (o be resiored wheu the, Then sboll the virgin rejoice in the dance, both young ma» and old ty. Orfwiltuen thete morning into joy au! Fi Comfirs them and make them rejuice from thelr avr row —Jeremiah ravi 13 Noting ie maid in the Pentateuch of the “Sabbath day's journey.” 40 woich alinsion ie made in the New Taste ment; bot the Saboipiow: tradition was, that a jsuraey on le was ie wilnia the city: and moder Jews entertain tnis opinion. Oi! the spint, bowever, of the original insuiution in regard ¢ traveliog, there can oe uo aoudt, the Sadoasn was to be & day of rest, not of iebor ber ju the city or wish out the ciiy, whe'ber in journeying or remaining fa doors votbing was to be undertaken Chat would talgae 4 man OF oenst, aL Laat Could therefore be caiod “work.”? Putting si) these facts together, we may form & very Jieuinct Doion of che ature of Sxboa'h day opservance mong the ancient Irreoliies. The ieading abject was noi rehgon, tb our kepke Cf tue term, wut relaxatioa; rei, iow, however was, U0 Gount, Ho far conuecied with It (bat the people sttented on the Saooatn day, whenever bey could conwenienty do eo, “the moroing aud eveniog sacrifices.” The interval between them, we may be mora/ly certa.a, Was devoted, at the ploaware of individu- is, 10 the mirceliaveous oO>jec\8 of rational recreation; suite (0 friends; pleasent walks; social pastime, the song ant the cance It is «fair presnmption that, after atime, the day was devoted by many to other objects than thone of either uatural recreation or religious worship Among # rude and unlettered people, without mental resources, it couid not bave been ap easy task to prevent exceases of many aude on a aay of uninterrupted leisure. The devil finds some mischief still, For idie hands to do, Abuses of the Sabbath, carried to « great height, would lead to an effort to restrain them, ou the pari of tho beiter aigpored. Vice would be met with indignant rebuke by rests und elders, and in times of public calamity, whom God war supposed to be manifesting bie wraih agains: the nation, there would be the natural reaction of ine buman tind, of passing from one extreme to anothor; indulgence woulo give place to penance, and tae Sabbath of diesipation would beeome the Saboath of superstition. The Saobath of superstition, the Saboath of ifolatry, he Savbath which eu »stitates the idole of ceremonial op servances for the truthfulness of heart, the Sadat whicd degraaes God to the level of s human monarco—some petty stickler for etiquette—the Sabbath of modern puri invem, was the Rabdbicanical Sabbath of the daye of Christ and bis Aposties, and what tuey said and thought Of it ig the next poivt for our consideration Christ, in the eyes of the orthodox believers of bis time, was a Sabbath breaker. He taught thet it war lawful to heal toe eck op the Ssbbath day, which many donnted He tavgb) that it was lawful to work on the Sabbath day when the object was a good ons—that is, one of either charity oF necemity—s doctrine which was emphati- caly denied by the Pharisees, probably as aimitting 10> wide m latitude, although they allowed thatan ox or ao ea that bad tumbied into « pit might be helped out of it on the Sabbevh day. and be weat beyond this, for he por- witted his disciples to pluck ana eat ears of corn oa the Sabbath day, an act wbich was @ violation of the strict letter of the law, for the gathering of manua on the Fan path had been expressly forbidsen, ud tae law pre scribed that the tood to be eaten on the Sabbath shouiri be prepared the day before. In defence of his conduct, we find Christ laying down the position that al! general iaws are to be regarded as subordipate to their uulity—tbe object for whicn they are istituted—snd that on this account David was josiufed, in an extreme cage of emergency, in eutering the asncin ary end eating of the holy shew bread. (Matt. xii 4.) Ae tells the Pharisees that ‘tne Saboath was made for ‘man, 4nd not man for the Sabbath,” and adda, if ye hat known what this meaneth, “Twill have mercy, and pot #4 crifiee,” ye would not bave coademned the guiltless (Matt. xii. 7); that is, would not have condemned his disci sles who, in plucking the corn, were innocent of avy criminal ‘act or intention. Again he says, "Hare ye not read in the law how that on the Sabbath days {he prlesia in the Temple proiane the Saobaih, and are plame ena”? alluding to the Sabbath burnt offerings, although the law had declared that in the tents of the people no ure should be kindied, and no food dressed on the Sabbath cay. (Exodus xxxi. 17.) It was saying, in effect, “Do you not perceive tbat, if all work on the Sabbath day were sinful the very services of religion could not be performed?” But the most remarkable passages in the teaching of Christ on the subject of the Sabbath are those in which he puts agide altogether the authority of the fourth commandment, and with it the gecond, relating to graven images, and throws doubt upon the accuracy of the stetoment in the: Pentatench, that the Creator of heaven and earth literally ‘‘reated from bis labor on the seventi day, and was refreshed,” aad therefore ‘blessed it and sanctified it.” ‘To the question asked of him, “What good thing abail I do that I may bave eternal life?’ Jesus replies, “Keep the commandments.” the answer is, “which?” an an awer Jmpizing the belfef that all the commandments were not equally binding. Jesus does not rebuke the ques. tioner for euch an opinioa; be does not say “keep all the comrandwents,” but ranctions the distinction by pro- ceeding to enumerate the moral prevepts and omitting the ceremonial. After reoognizing the auibority of the first commendment by the observation, “ Why oailest thou me good? there iz none good but one, that is God,” Carist explaine bis farthur meaning by waying:— Thou abalt dono murder; thou sbalt not commit adultery; thou abalt not steal; thou ahelt not bear false witeess; aonor thy farber and thy mother; and thou shalt love thy neighbor as Wyeelt.—Matthew xix, 1B. Not a word about the two very precepts, to the punc- tilious obeervance of which the Pharisees attached more importance then to any other; not s word about gravea images or gecping holy the Sabbath day; as if Chriet had intended to aay in effect, “These were special injunctions for a special time, the occasion for which has passed away.” He said more than He tangbt in ag plain terms as it was poge'bie for 4 religious reformer to use whose life Wat iD coveian' peril at the hands of fanaticism and hy riy, tbe howover broadiy it might have been atated ‘hem “of oid time” that dod had rested on the seventh lay ‘and wes refroshed,’’ the Author of natore had not £0 rested, and did not reston Sabbath days, bat continued with uncessing and unwearied energies his great work of conservation aad providence on all daye alike, We allude to the oocesion whea the Jews ought him, and took up stones to stone him, Sret on account of healing the sick oa the Sabbath day, and second of directing the impotent man cured at the pool of Bathesds to take up his bed and walk, altbongh it had been expressly commanded by the prophew Nehemiab and Jeremiah, and by the latter in name of the Lord, that no burden should be carried on the Sab! But Jesus answered them, “My Father worketh hitherto, and I work.”—John , 17. Archbishop Whately, commenting on the above Bago, makes 4 the following obs vations: =e ‘The Evangelist here records a reply of our Lord to the een. Kt ‘Sabb: fi pased im for brea! Sabbah stronery Hla sop Our eempound tepses—vie: to th's ume.” . Tbe Archbishop misses {t application to the Mosaic Accovnt of the creation and of the origin of the Seboath, bot the reader will not; and tbat Onrist Gid “nov cell that statement ‘in question with: ont muflictent casse,will be seen from the discrepancice ‘Which appoar in tho tem of the commandments:— | Max. LL NEW YORK HERALD, SUNDAY, AUGUST i thee or baed sat thane through by getreshed ou: ara, ‘ord thy G'd oom: Mandac thes to Keop tha had be We observe here two different roamous Keeping boly (be Sabbaia day. Wasa of thers reacvas 2 Upem “bG Ladies OF tome”? UveR WHER SoH momen A were writen? That bon coald oo¢ ave {he wanbeth day and hallowed wigned tor beeu there we may bs morauy osrtaia. Cortat nas Bos#er d the QuEKsos, 0 the fark iH NOS @ Rolitary One Of A Clvarty impliod st by Canint of be tata HONity OF te Jewrsa S>RID turer, Nov tbache rejecwed them aaa woote, ear fre There were porte woone law woten he tad come 0 veetroy, bus tO fui)? and Oe waid, © Seana oho es, for 'bey teehty Of me’? but his followers evarob’ 1D kde Prooer KeUKe of the word, Key were pot 1 receive everything ibat wae sad by them of old time’? the word of Gos, bat to Hemembor Ibat with Soripiures ‘“prothable ‘for doo exdarintion and reproof,? there might im tae Of gee be mixed up humep traditions sad toed *, SDA sbeYy were MH Jacge OF these with the reason 4 Das given 10 thom.” He addre-sed himself, not 1 those bom crecanly snd BupsreUtion had readered bind eb ek! Dut KO ThORe wbO NK! eyes to Bee ANd Hare 10 howe eno We ndorertiug them told tem, “Way even of your owe se ves Juoge Yo aot wdat im right? (Luke xt, 67.) Jo tater timer Lather took bie etand oe the same sround as Christ, with regard t@ the sutnority of ene fathers, [twas he received, Dut received with quad canoets ard tha! be @as not burwed for such a pereay Oo 6 10 the poliaai secidente of the time iat nuff cet j 40d 1e Was fOr tmMoely aod Sianvbemy, as Pareo 1D the eyes of zealots, that be wk Core OF Chriss comments noon the sh aoripmares #1 couflm our view of te eptaiva etuee by “og them. Toe ext of oar eyes wt bar thea ie: bm wre ber @mitet div 6 xiv her bets, nud wend Bee out af ‘he eemmary mote of gevting rid of a wife, wtnoai Juoge or jury, we aight sesume, without uct rel cuoa, Ovid pot bave been Of divine appointment, altaouga we Od Nw the Bible, butt aay doobt could exis oa ¢05 subje-t, Cheat cemaves it In reply to the quesvoa, “Ty 4 iawiui for a man to put away os wife for every caune?’ he & at bis bourse —Ueur ever etinil pat awe kwon. OpmnmnitieAh MAUTE ry: wbich Ia pul away, dose commt adultery. Mat. xix: 8. The Dex! exampie tf fom Exodon: fa if apy niluonte’ follow than thon shalt give life for lite oye Sor eye, with for inate, aod for usnd foot for foot, burn ing fr Durning, wound for wound, sieive for einipe.--axl 25, Thee tejupciionx are repeated, almost verbatim, dot » Levi¥cus ape Deakoronomy ; but we tind Quem (urmaiiy orgatived by Christ have bonrd that it haih been esid, an eye for an eye bat fess ants yuu, iat ye rews nol evti sate ibee on thy right cheek, turn to him wiov 29. ‘Dols 18 & care fo whea the te Of Caries goes iv Deyouo the abrogasioa of worn out custome Ae does ao fe Nunself ¥> ihe IMprovemeat of exiKttug institutions by UMD y eu yerReGing them Dy otbers of ihe sams Kio elier soapied to ihe waninof the age, He treass the doo (ODE OF solar shop AB unsolutely false dockriae, be pace JowD one Fy stem and sets up another tobally oppostic, nO 8 Morel principles are elernai—ne God caunot ontraow: bruwer—ax (be Duman mind wae the same the time of Obrist tthad beea @ thousaad years sfore—it follows tnat Ubrist knew, ani wicbed bis die iples 10 understand, that the law of ao OY ty Bad » tooto for a tooth, vever had been a di Hanes, vot wiaskanding tbe fact that 1% «ppeara amouy he jaws ot Mowsx ‘The Jewtsh soriptores are a miscalaneous collection of Writings, S7me OF them possibly the Oldest now exiating a the worl), We would syeak of them, ax Christ #poce (em, Wi veoeration and sespect. ' They are valus nie for the pnmpacs shey Afford vs of 4 distant past; for de histurics! aud otber trusns to 9e gleaged from them sud ali rola is the word of God: but wa would recaive chem as Cbrist received them, in @ discrimiuating spirit, M6 writlogs Of Mixed authority; aod let us add anocber word or (wo on this part of our subject, for whea we ane \ Jou Quoted ty the Britwh houses of Logisiature. as if re pst apo parcel of the laws of a Ubristiaa country, ‘is cbyiously bigh time that the public should be taugot © regard she books of the Od Testament im their true \eb'—tbe bigot in which they were regarded by the founder of our religion Most of them, especially the books of the Pentateuch, are triementary recvres, the authorship of whisn is ubkoown. Certain parte of “the books of Moses’? way have becom written by Moses, oul there is fo btaiement jp them to tat effect, aud it is provable that \ney ‘were oly called the books of, or coacerning Moses, beceuse they relate toevents ja which he was largely cot ed. Te ie quits certain that Moses did not write ‘he account which sppears in the last chapters of Deute ronomy, of bis own death and burial on Mount ?isgah; neniber could be have been the historian of the massacres of women and children ascribe to him, and, at the same time, the author of tue Isudstory paragraph that “the man Moses was very meek, above ali the men which were upon the face of the esrto’’ (Numbers xii. 3) There is abundeat internal evidence thai the books of Moves were @ritten by different individuals; and so far this not against them, because the concurrent testi. woony of many is beiter than that of one; but the evi Gegoe wiso ebows that a portion of them, aud we ow pot how large a portion, was written long sfler the periods wo which they relate. For ex: ample; the reference in the 36th cbapter of Genousis to “tbe kipgs of laraei,”’ must nave been writen by somes ope who lived after the deaths of Moses and Josdus, or at be time of the Judges, wbhea there were no kings of (sracl, but when “every one did that which was right in bis own eyes.” Numerous similar incidental allusions to eveots which bad pot trapepired in the time of Moses betray the ban’! of a later historias or commentator; aod the most reasonable conjectures that can be formed of these records is. that ibey consist of a compiiation of all the old cocuments that could be found after the captivity, relating to the early bistory of the Jews, pat together by Ezra the Scribe, and others, and tuterapersed by them with iiluetrative commentaries and narrations founded upon oral traditions, Previous to tbe captivity the Jewish records had not been very carefully preserved, fer just preceding that event the finding of the books of the law by Hiikian, the high pricst, in mentioned as an important discovery, (2 Kings, xxy, 8) After tne captivity, we read of ‘he whole people misembling for ‘the first time sfier their return, and with great esgerness, to hear tne book of the Iaw expoutied by Fara. (Neb. vii 4.) At such a time national hiaterien would be to great aemand, and ss the period was one when the business of the Boribe had become a regalar profession, copies of the old records would he multiplied, sod written versious of old traditions would be exten vely circulited. This will explain the numerous repeti 1G Testament of the same narraive, witb of styie and variations in the facta. They ly independent narratives, by different au- thorg, writteu on separate roils of papyrus, passiog from band to band, but uitimately getting fastenpd together, and interleaved, sometimes out of their proper place, 10 the same way a8 we bind up tracts relating to the same subject, with more or less of order in the arrangement. The two first chapters of Genesis are instances in point. They copixin two histories of the creatiou, perfectly ais- inct. One history ends with the third verse of the second chapter, aod then another beging by a different writer, with the wordn, “ Chess are the generations of the heavens and of the earth.” The one account, in speaking of Goa, uses the word Elohim throughout; in the otner it is inva- riably Jebovab Eiobim (traoslated “the Lord God"’); the moré remarkable, because, in the sixth chapter of Exodus God ig represented as rayivg to Moses that he was not known to Abraham, Igaac and Jacob by the name of Jeto. vab, but by that of Shaddai, the Almighty, The one ac- couat degertbes creation as the work of six days; the other ox that of one day: the words being ‘‘in the day that the Lord God made the heavens and the eurth.’”? The first ac count says that God created man, male and female, is slievt upon the story of the rib, and states that the fruitof every tree yielding seed was giver tothe man and the women for meat. The secont account makes excep: ‘en of the fruit of the tree of knowledge of good and evil, a tree which it would bave been easy to have excluied from the garden in which the man snd woman were placed, but whieh was permitted, we are toli, to grow there, a8 if to expone them to the temptation. The story of the serpent reads like one of those numerous myths which arose, in the manner we hare al- ready explaided, oot of the zodiacal embleme. In ancient Egyptian astronomical tabieaux, ig us. ally represented ag a serpent; and the consteliation Her- cules, as Osiris trampling on the serpent’s head. Some- times the serpent is drawn as curled round @ tree, aud ‘Virgo a8 @ woman standing near. The woman is vari iy reprerented as boiding an apple in her hand, a child in her rma, opening a box, and ak careesing the serpent. The apple was perhaps embiematical of tne season of orchard truit, or the round bail, #0 called, might have been origi- nally intended for the moon, and the woman for Ins. It ‘was a6 @ woman ip a short mao’s coat, and witha bali in her band, tha} the Goddess of the Moon was by our Saxon ancestors and the Scandinavians, The box was the'box of Pandora, Tae interpretation of ancient zo- diacal emblems was an exercise for fertile imaginations; priests, poeta, printers and sculptors profited thereby. Every nation had its legends on the subject, and the Jew Jeb pation among the number. The change from the pic- torial hierogly phic to the fayears mode of writing con- tributed mot s little to the list by the host of mistakes it must have occasioned, some of them of = whimstca! char- acter, Hike that, for example, which ia now presumed by the learped to have been the origin of the story of Joshua commanding the tun and the moon io stand still. Ip hieroglyphic writing it was customary to mark (he date of an event by the sign of tae constellations nto which the sup and moon were entering at the time. Gibeon aud Ajalon were doubtless names of cot sellations a8 well a8 Dames of cities. Giveon signifles “s strong man,” Ajulon “a stag.” The terms answer to our “Hercules?” and “Capricorn,” although the constellations may not bave been the same. In pictorial biorogiyphics the victorious Joshua wouid be a ein the atiitude of command ; above hie head, to mark the date of his viclory over the five kings, would be the sun and moon, and the eigns or names of the copstellations in which the sun god moon had during the battle. A few centuries later, when « different modo of marking dates had beer introduced, this would look like Joshua ae eats the fun and moon; and» blundering trapelator, spelling out the words Gibeon and Ajalon, would make out the moan- ing to be that the sun and moon, at the command of Joshua, stood etill over thé city of Giboon and over the Plains of Ajalon; although it might bave to him that one of these luminarics would have sufficed Joshua for the pursuit of his ince he could bot bave required the services of moon while the sun was shining. Whoevor wrote the book of giggbus appears to haye been himself struck wi incredibie charactor of the circumstances be was warratiog, for he basiens to the sul from which he bad copied the tale, “Is not this writton in the book of Jusher’’ We may preeume that it was; and we can be at no loss now to understand how the muthor of the book of Jesher came by it. Eve and the serpent, and Joshua commanding the sun ve t 9 and mcon to stand still, are oot the coly tyatanoes to the Jewinm Konpturet Of @ Mgaysreneosinn of Lae mssn'e Of apejent weer OVOMICH BO9 ODFOLO OeIGel Fm OEMs. BO Of Ab IDAg DANE Iker OreteOOO BOY MURHOdARI g Of DIE w Fy Deka) FeCOFOF; kOe Barly books Of the Od Comieamas oF ADOUEG WILD LEM, DOL iD 18 MOL tne anitadie oguortaolly for heir further examtoativn: UY Ore IMOdI ste PUD) +n8, To the prowl #e Dave giv #hob the Rapbioi bad we Murt return wow Lo toa the auth rity ep00 Fwd Moraical Sabbaths wore tougted y COKE ID an UUliEMes reas, wal d 48 dineing upom Mim fol m, C1rHOk COR NDR OF Dik AvORtIES Let the enol of che renal wad KHOR'Al ODF Vauces Of She Moeaie code were lo De regarded as ees aude by the aoe On pensation, The bite! student it aware (bul ae we may be vi Crmeng any WDE Dever OpeH 9 Blain wuAoUs dw ® 2 he cyee of thelr uoderstan ting. it may Mo Oo corseary lo remark) shat the Gret dinorpes of Cnelst, and bos) Dene, FOG Feb wes, Bud, as carmMners Of thy o~ commuDy, /Derrved all Barwoal cusiowm (am, eetien. the Of the Parsover) that pat gob ds mo id nated with euperadiues or conveatiooal byp> crey, RA Loerelore IocvuewoDE with rauONAl woFNiID art. When, bowevur, sfier ths Crash oF vera w the sew religion began to be mad= # question wr08®, so upoa that ques S00, « long controversy, whether the Geaule coaverié etonid Dot be required (0 couform to Aedrow cueto ns, and ¥ iv BE ADIDgS the Inerof Moses, except og 60 far wm Tit bad Commanded (0 tho coa'rary C6 disveavivn Kemproluly strong 1D reBDeCe 4 LDE Fike Of ClrouMD! for Scerta b men bo came down from Judes bangat the breghrea say'ng, excopt ye de circumcised afver tne msnner Of Moses, ye onunot be waved ’—(Acwe Kv 1) tet resietod this Cockiuy; Be sald “why toms ye God {9 PUt & YOFO UpED Lom HECK Of tne diBcrvies, HON ws! iner we por Our fakD were wbiB © Dear?’ —s0d the Ace apd the Episies are Qiot wra aia far remoustrances againat tne prejudices of the Joes in Ivor of tow ona law, the law of Moses which had Donn eUperaedea by “+ the grace aod truth of Jesus Curus!! Te ct, Unis Controversy it a key to be msauing Of B very © portion of the New Teatamens, which madero com entutors bawe rendered obscure, for we acrup.es which 4 aps Pani bad Us mert, oftonse than any oLoer 1+ OF COMPCeNtOUs men whe imagined ther if lorted 1 orgerve the IEtitUtioNs Of Mawes, In regard 10 THReSION, UDGIOAD MeA'R, OdlatiONS, RAdridces, Aad Sannaths, they wore guilty of ein. Tha apsetics reply to nem, ©'No; Cbret oss treed you from the peaal: tes or curse of the old law; you are now un ver a new law, the law of liberty, flowever mech it was a’ privilege to hava berm orcom cined a8 @ descendant Of arradem, tbere 18 HO ton ger auy meet io that obeervance, DOr tb aay otoer Of the old core moma code, All meats may pow be eaten; notniog ts MNO OF UNGleaD, Bxcridces and offertogs aro one (is autiiciept for you that Garis bas offered nip acritice; aud bow much vobiwr bie ¥iood shan ano goa! It ts not by those dead worke snwe you wil purge your Conscie acre Ant pleage sito bring God. Your jumuflcation, iu bw 6 gat, a not of Moeos, bus f Christ,"—sod Let mo mao therefore judge you in meat, or in driok, or to veep tof an nol’ da. or of the new moon, or of the Sabbath ‘ollosvians ti 8. Not ouly were these things no longer to be considered eventia) duties, bat be who observed them was to ve re eived as ous WhO was ‘woak tn the faith "—veovived, however, 101 person to be despised, but im a spirit of kinoness apd chartty: for, Who art thou thai judgest another man’s servant? to bis own mavter be stanaeth or faileta, Yes, be eal. be hoilea uy: ior (406 te able (0 inake hit stand. hove anoiher: another es one dar alike. maa be faily persusdad iv Down mind Let evel Ee chat rega’deth the day, regardeth tt unto the Lord) aud he that regaruedh not the day, t) tne Lord he doth aot regard it, ~ Romans xiv, We gay observe bere that this positive declaration of the fodifference of days, a8 religious of cerewouial ob sorvanoss, applies as fully and a&# emybatically to the modera Sunday a8 fo the Mogais Sabbain, No exception in wade in favor of tbe first day of the week as a day to cy set apart im commemration of the resurrection, nor for mpy ower reason. Whetwer first day or seveata day, “he that regardetb the day, regardeth it unto the Lord; ‘Aod be that regardeth not the day, to the Lord ke dota not regard it” ine origin of the Christian Sabbath now demands our abtent.on It cep hardly be contended, in the fase of t dove pas. nage, that Onr st abolished the ancieat seventh day Sab’adk only Wo sabetituie for it another of the same Kind, to be held Oo the firet day of the week; and yet this 1s the pops ter ortbocox impression. There is not, however, the sligDteet trace of auy such substituyoo in the New Tata went. There is no command, either on the part of Christ Or bis Apvoties, toat the first day of the week should ve kept boly in lieu of the seventh day, or that the first day sbould beeet apart in commemoration of the resurrection, und aevoted exctusively to prayer ana praise, or that no work sbould be performed on that day. We reai of the O1sC\pies some umes meciing Oa the first day of th» weok, butthis was ate time when, as eppeara from the Acw, they were also in the habit of assembitog in the synagoues ou the ordinary Sabbaths; and on one occasion of their meeting on the first day of the week, in toe earliest in stance mentioned (John xx. 19), they wore incredulous of the resurrection, as, surnamed Didy mus, refusing to believe upon the concurrent testimony of the rest, and requiring the evidence of his own senves. The instances of the dieciples meeting on the first day of the week, although they are not numefons, iodicate a custom, but a custom about which there need be no mys- tory.* The Romans were tho masters of Judea, and had their religious festivals as well az the Jews; pubic holi- days, when little business was transacted, and waico, thereiore, afforded to the Hebrew the eame availadie op- portunities of leisure which the modern Jew finds in the modern Sunday. It was the period aiso,as we have shown, when the hebdomadal week of iudia, Assyria and Egypt was beginumg to supersede the c: R nomes wpd ides of the old Roman mouth. The Dies Sclis, when the Romans visitcd the temple of Apollo, would be a day of comperative liberty to their ‘slaves and dependants. Tne Christian con verts among them would seize the occasion to meet and confirm each other in the new faith, and more espacialiy 80 in the distant provinces, a8 Greece and Galatia, where tue oid pagan festivals would be more universally ob- serves than in Jerusalem. We need not therefore pause a moment upon this part of the case. Nodoubt can be entertained that the frat Obriatiens met on the Dies Solis; and it may be assumed tbat ibis was the day to which re the younger, in bis fetter to the Emperor Trajan (A. D. 107), alinaes as the “gtated day’’ on which the Christians of Bithynoia assem- Died before it was light, “to sing a bymn to Carist ase God, and bind themeelves by an oath not to commit any wickecness,’ put that the Dies Solis was not observed as Sabbath, in the Mosaical sense, during the fiat and second centuries, we have positive evidence. Justin Mar- tyr, who @rote about tue year A. D. 147, defeads bimsolf in Bia dialogue with Trypho, the Jew, aguinet the charge that the Coristians + ded to excel all others, and yet observed no Sabbaths.” Justin Martyr replies: — ‘The new law wil! bave you keep a erusl Sabbath You, when Sou bave passed a vay in ileneas, think you are rel gious. ‘The Lord our God is not please’ with such tin, these. If any cue be gulty of perjury of fraud, let b repent; and truly plessing to God the e'ementa are never idie, and keep no Sabbath ‘Wwsu 10 need of the observance of sabbatue before Moses, neitaer pow is there any neod of them after Jesus Christ Justin, in his ‘* Apology” for tho Chris*\ans to the Em- peror Antonnins Pius, gives the foliowing description of the nature of their assem biivs:— ‘On the day catled Dies Foils there is a meeting in one place of all the Christians who live eithe: tn tbe towne or in the coun- ty; avd the memoira of the apostes. or the writings of the prophets, are read ty them ag long ae itis suitable. wWheu the re-der stops, the President pronounces an admonition, and exhorts to the {mitation of those noble examples; after which we allarise and pray.” The meeting concluded, it Is evident from the preceding patenge, that tbe members returned to their or- “lowry; avocations, The reasons which Justia Mar- tyr assigns for meeting on the Dies Solis rather than apy otber day, aro, that it was the day on which God drat turned darkness into light, and the day on whish Christ rowe from the dead, This was clearly a mistake; but his facts concern va more than bis opinions. Another of the fathers, Tertullian, writing in A. D, 192, vefert w the Sabbath as involved in the abolition of cir cumcision and the oid law; aud we may be certain, there- fore, that Sunday was not, in bis time, sabbaticaily ob served. Sunday, ai that period, was held to be a day of rejoicing, not of eorrowing; a day to feast and not to tart; and we are told that the oarly Christians praved Biaucing, ae more aymbolical than kuceling of their conf- dence in God. There are some grounds for doubting whether the phrase, “the Lord’s Day,” did not arise out of the custemary hea- then addreeses to tho sun, the “God of Day,’ on the Dics Solis, We bave seeo (nat Baal, one of the names of the sun, is sometimes rendered lord; and Por- phyry, noticing the funeral customs of the Egy; Visns "ia the third century, gives an example of thelr prayers, commencing with O Domine Sol. ‘Mr. Higgins in his Hore Sabbatice states that every one of the ancient nations calied the gun Lord, or Master, using tho opiheta Kirios, Dominus, or some other equivalent term. The author of ‘An Examination of the Six Texts” relating tothe Christian Sabbatb, shows that the term Dominicum, which ovsurs in the writings of the early faibers, should not be rendered “Lord’s Day,” but Lord’s Snpper. The term “Lord’s Das” occurs but once in the New Testament (Rov. i. we and may tuore refer to the Jewish Sabbath. ‘This isan immaterial question We have arrived at tho certainty, and to that we may confine ourselves, that the Dies Solis, however it mignt be calied by the early Christiane, was not kept by them sab. batically. The period when ft began to be so kept was in the reign of Constantine, who, when he found it politicaliy expedient to amalgamate old’ and new creeds, to convert beathen temples into Christian churches, and proclaimed ‘what it pleased him to cali Christianity the religion of the ‘Stete, iesued an edict (A.D. 32)) for the observance of the Dies Sclis a8 & Christian ordinance Constentine, and not Christ, is the authority for » Sunday Sabpath. We sre now at liberty to pronounce the doctrine of en forced idleness one day in ruven & superstition; and wo may speak of it in reference to those physical and moral laws ‘which, whether revealed or not in the Old and New Testa- io smoniae ere, the stx texts on whish the Sabbatarians rely as proving the divine fustitution of a Sundsy Mabbath:— Then the same day at evening, being the first day of the week. when the doors were shut where tne disciples were aa sembied for fear of the Jews, came Jesus asd stood in the Midat, and saith upto them, Pe .e be unto you.—John xx. 19, And afer eight deys again, His discip!: with! Thomas WAE inesny thes cats eee tee rere Penne iM in the ‘and said, Peace be unto you.—Jona nway form, if be be ap sdulterey You aee ‘there 3 And when the day of Pentecost waa fully come, were sit wis one accord if one place. ~-Acia 3 al pond Ho them to Troaa in five dare, the firat day of reak bread, Paul Andwe * 9 # low concerning the collection for the saints, ag I have given chew of Ulan, oven wide ye, ‘Doon tos Seat Ty one of you lay % Uout there be no gatherings when 4 6 Twas in the Spirit on the Lord's dsy.—Rev. 1. 10. ‘Theaw stx torte constituie ihe whove of the avidanoe dednoible from Christian rortptures in proof of ine airiea inw:itution of Christan Sabbath aod yet it is by this evvieuse that the had etarians a@izm the divine inatitudion r giearly and completely proved, 1, 1859, ments, are laws of God, revealed by the Hgbt of resson 0d pature, an? law Whi0k De (nvine ancaor of ow D.1ug Gore DOE pe! MIE WO be viIOwWED win impunity Fret 6 sts) sdetionoe fou ati Kinds of physiol ex ervoo for & perwe Of Uweuty-four Bours ta ae Vari8oce Wit the inws of Death, Narure Nae pregorived 4 asaova Of Feel, BDO Aho period fOr RDPOINLO FeDORE Im chat Of #ieaD: but pbyxioligista have whowD thas sloop may be ivjariously ProlOLged. GOA Lat afeor wo MDterval Of wi OF eigds Doaret Teet MOROU'AT CXOFLON IB BEWG BeOR—ATY LO provous & twrpid circulation of toe Guides Of whe bovy, sad u tom BPDOY 10 Lbese OFA BEOrFHIOOK SOIC end IY & dssanod 6 Daily aoluvioow (aad oleaniinass is voxt € DOL More eASeO'IAL LO Neal than aa ace exercive wito Lbs epade 5; snd te Sovlem Presoylorian poy at bide them ou & Satiay—And #anot ons o9 UAL day woas ls etl worse, the upprinoomens of oot dren op the S6ileo! vyetom,”? when wir aod exercise are tod for growib—flew ws oars in bo facs of Sod’e providuce, the fesobing Of Uusiet, aud abe fet axioms Of bis own a Kxceneteo iat, the oppoxiie oxirems, i@ of courte equally mischievous. Bus let ux vbserve upoa this, that OU OF HOOF ‘AbOr wk, Tha graat S 8 among thuee The oaod bom , the jourueymun tavior, tne Ce RBLEPEF Ed —ibore whose fagere wious DIVE, OF “bose Drain lous worka, sud who suffer trom bad air, Log bovrs of eoatinuons couflpvmeat so monota Dous BvOCatiwt—for thee we want no} & Sa. Doth of greewr confuement, or oas of iex# 0d; st cal exertien—LOi & Sabbaib of rest, but rather # 3.00810 of Iavor—that 18, aor Of 4 more Desiibfus Kind, with We want, ho kepeially, more thea this We requ: 4a over al Ube days of the work (bat the \ tment Of LO ORG day ebail be injurtously exces 0 ek O6 every Oay toere whould be tbat reasonabdie alternation of lspor and repage, of in door aud out-of Gor exeroime, physics! ane meu-a! exertion, which se MOrt conducive vigor of wind aud Holy Co wif-ct sued mp objec! for al! CineSas may Dea OD uit problem, bul itp pot by an allsece Win fapaucism that pailen Abropirie wil, atan ite soiutton. Second =Moraly, the epiorcement of any religious obserearors, whatever the Kino, is the encouragement of convenvonal felsenood. fe man who on a Sunday te compelled W prt ob av Outward seeming which doos oot correspond wich bis award feolings, '# mude to lie ov- fore cod and man; aud for ths Sabbath hypocr of which be ie euLiy Sadbard legislators are rexpoa: bie, And further, the enforcement of idleness sne incuication of vice. For the profiteble devotion of be enure day so moral or intellectual pursuits \there must have been & previous training for taem. Woere thors has been po previous Waning, but where large masses of too LOpMiation Dave beew eutlered Wo grow up ia ignorance uf ibe Dist ¢¢ments of Duman knowlege, the powar of coo tonous rbought ting; Avimar ve nots predomioaic end wnital grenticatious cao wons av ppiy tbe vod mao by the cecrabon of mecbavical employment, With auca clesses there can be Do medium peLween the outof door pastimes wbich we have rendered iingal and the drinking sad gambling of the whisker Hops of Scotlant, and sno deer shops und public houses of Eoglaud. thoes wor would Jegieate for maa, Other thsn be is, muss angwer for the consequences to bis Maker. Ip covciusion, we would address a tew words to those whow our reasoning wil! ivave unconvinced, aud who wt! CODLGUE to agitate til pubic patience Ik eXUauRted for the euspennion 6b Sundays of railway aad Yo3\ Ofl-> commu Bications. “+ You quote the aecaingue of Bx. ius tastead Of the commands of Christ, and you inrist upoo the au thority of tae books of Moses as equal or superior to that of the New Testament. Out of your own iaw be ye Judgeo.”” Perbops in the bistazy of humsa error thore is not to be found au example M more extravagsnt incousisteacy snd wilful blinders than the dai'y resdivg aud pro‘ea- sing to bebeve that God resied op the seveuth day, aod therefore eavctided it, and she afterwards arsumiog thet We oney the command to keep boly the Sabbath day by obtervirg cot tbe seventh ay, but the first day—too day conresraied to the beathea worauip of the euc—ths day when God dit pot rest, out bad opiy just commauoad the work of creation Way, if tbe insiiiuuon were iatecded te be comMemorstive of Creation, i It not evident tnat ny changing We day we entirely subvert its charactor abo Gefent the o ‘ginal desigs? Isit poserbe to imagine a more direct breach than this of positive ordiowsce? And wad is the peunity? “Whosoever doeth any work ia the Sabbath cay (that is, from the evening of Friday 10 the evening of Saiuroay), be shall surely bo put to deuth.’” Enodve xxx1., 15 “nd while the cbildren of Iersel were in the wtlderneas 1D tbet Kathered slicks upon (be Yabbath day “and they that found bim ysthectog alicke broagbt afm outo Mores and Auron, apc unis all toe congregstios. they but bum to ward, becsuse 1 was not declared what should be done to bim. ‘Ard the Lord said unto Moses, the man shall be surely put to death: sii we congregation shall atone bias with etuaes wite out ibe camp. ‘Andall the congregation brought bim withont ths camp, and etrned bim with stones, and be died; as the Lord command: ed Bumbers. xv. 82 36. A punishment a» disproportionate to the offencs is urual ly exptatned by divines as Daving been awarded, not to the gathering Of sticks, but tothe sin of presumplion of wbich the man was gulity who had resisted « d\vine com: mand. But wouid the presumption bave been leas if the Doar bad profeesed his willingness tokeep @ Saodaih on ‘the day cousecrsted to Basl—the Sunday of that period— and simply rejected the seventh cay as less convenient than the beatben holiday? Was pot thiz the very offeoce of which Naaman was guilty when he said, “ Are not aba- pa and Pharpar, rivers of Damsecus, hetier than ail tne waters of Israci? Mny I pot wash in them and be clean?’ 2k v.12 When'we recently read the observation of one of the bishops in the British House of Lords, that “ ag Christian prelate be exulted in the vumber of prtitious that h been presented for the better ooservauce of the Sadbath,”” we could not but ask ourselves wnat would buve been the fate of this very prejate if he bad lived three thousand years ago, aod had then, like the man who bad gathered sticks om the Sabbath day, been called upon to answer before Moses aud Asrou for bis present opiniops and practice in regard to the ob. sorvance of thie institution? Imagine the accusation aod the nentence of the judges:— “Here ig s man who teaches thet the seventh day in Bot to be kept as@ Sabbath; neither asa memorial of God’s reating on that day, nor of the Exodus trom Egypt; but that apower day should be observed instead.”’ “Stone him to desth.’” “Thie man declarer that the Sabbath ie mot to be ‘a perpetual covenant’ between God and Israel; but that the veventh cay ts to be chapged for tne first, io houor of ‘another prophet like upto Moses,’ although he can pro. duce no anthority to thet effect.” “Stone him to death.”” “This man was found breaking the command that no fire should he Kindied on the Saboath day (Exodus xxxv., 8), and partaking of a sumptaous entertainment prepared, not the day before, but on the Sabbatn day, for himself and friends.’” “Stone him to death. “This tan, becaure be is wealthy, is driven in his cba- riot, with horses, and coachmen, and fooimen, ia ail the apparel of siate; end these horses, and coacomen, and footmen, be employs in his service, even woen he attends public worebip, forgetful of the command tha! his man servant, and hif maid servant, and his ox, and his ass, should rest ou the Sabbath day.’” “Stone bim to death.” We leave the Sabbatarian in the dilemma in which his creed bas placed him. We, who believe with Christ that everything suid “by them of old time” was not said of God, are not concerned with the penalty of a jaw which we do cot accept, nor is it iocumbent upon ua to be apo- logiets for its severity, In uncivilized states of socivty human life fe held cheap, and capital punisoments supsr- aede nearly al) other. In ourown country, and in Ire- jand, the fact is too famihar that life has oiten bean taken for the offence of refusing to strike work at the bidding of ‘@ Trades Union: and wo need no} therefore doubt, apart from the statement that God or Mosee commanded it, that life was tken undor the circumstances described by the emancipated slaves of Egyptian bondage. The dase of sanguipary codes have gone by. Opinion is in favor of the tota! abolition of the penalty of death, excepting for murder, which we call the grostest of all crimes. But the crime of depriving a fellow croa- ture of life is not the offence of greatest mugnitude of which any human being can ve guilty. If capital punigh- ments be allowable for that, then would death without mercy—the death of the Mosaic law, death by stoning— be tha appropriate pepalty not of Sabrath breaking, but of trafficking in euporstition; tradiug in man’s weak nesees, und with his lofuest ‘sepirations; converting hig ineiincts of awe and reverenee for the wonderfal and ad- mirable into abject terrore; his most sacred emotions of grief, bis solemn moments of parting on the confiner of eternity, bis very hopes of immortality, into implements of @ craft, & source of income, a miserable instrument of popularity and power; and the object attained, en teavor- ing to perpetuate it, by proclaiming the infallibility of creeds and canons, persocuting those wao question it ng infldels to God, rect the extension of knowlodgs among the masses, or rendering it exclusive and nominal, snd thus meking to crush the human mind under tho Monae of the modern Juggernaut of conventions! jolatry. Happily the world bas not been abandoned to such guid- ance, God bas not teft himself without witnesses on tho earth; witnesses jo the human heart; witoeesss in hie works; witnesses in the lights of science; and it in among the moat cheering evidences of man’s higher deetiny, that in all ages thore have lived men whom no temprtstion could divert from the pursuit of truth, no danger doter trom asserting its supremacy; men who, in refusing to bow the knee to the idole of tradition, bave not shrank when called upon from the prison or the stake, tho soaf- fold or the crows; avd one by one, through their agency, the idols bave been broken, and the yoii of superstition has been rent asunder, To those who way bo animated by a like spirit, we Commend these obgervations. We offer them as a contri- bution to a cause worthy of our highest efforts--the cause of human progres#, the causo Christian liberty, the cause of true religion, " Ixprana Divorces Wonts Norawa IN THIS Stare —The case of Julia E, Clark against Alvin B, Clark, which was tried before Judge Bacon at the last torm of the Supreme Court, in June last, in Lewis county, N. Y., bas been decided ‘in fovor of the platatif upon all the issues of the The action wat brought agelust the defendant on th \d ofadultery, The rt beld that ‘a divorce ol ‘the State of Indiana, when the part; goer there for the of procaring such divorce, an ‘then returns to this State, is wholly inoperative and void. Police Intelligence. Caron axp Counter cranon —Hugh Mc enan, & pawn- broker, residing at No. 62 Mulberry ‘eo and Jacob Rauth, a jeweler, doing business at 82 ham street, became involved In quarrel on Thursday in consequence of a refusalonm the of the pawnbroker te 8 balance of twenty-five due for the repairin; & watch. From a war of words the matter sesumed a more serious — The combatants a off, and in less than 9 minute they were and ling upon the side- walk. Poll Northridge arrived at the scene of the row in good season, however, and puta stop to all further og bringitg both men berore Justice Connolly, Upon ir arrival at the police court ‘t was found that MeTenan had lont bis watch in the scuille, and nothin woulo satisfy the gentleman but he should prefer a charge, of grand larceny against Ravth. Tho jewoler was indig- nant, of courre, deniod the charge in the mort positive Ley a yaeuines ES Preferred vinunaen Of amauit and battery 18 aoCUser, 10 magistrate adjourn. od the cago over until Friday. Wioure, | rence. et Middlebury Cultege. OUK MIDDLBSUKY VOKKEPONDEROR, Mivpiinuay, Ve, anguet 10, 1859, An account of the Comurnoement exercises Of diddie- bury Colege in thy pudlic prows of we couairy wad par- fioularly in the New York proes, is « mator of rare Ocowr- Ana stilt (Diy should aot be. Miidishury Colttoge Wan werieution of age, nigh Hvarey standing, aod bee Ven 10 the country sums of the truest mou that bare OVEr ErRCed Amerioau clliznebip, Died Us Mgd ollloes of Civil Krum, 1000 we ue Dar, OF ornamented toe pals Lis Foholarebip, oo, Das reeu of an olovaled onder, pure ie eourves, carefully walched gar matared as bo 16 ture, aud truly uovompanied by the bandsomens resulta; Abd tHe Obiigetous oxinting botwroa ner and coe Com monweaith of Vermont are reotproosily regarded and Srupurously oarried ont From the U8, bao @aciioed edie Of Vermont helo to» sirong atiachmont bo ali the Varied joatitutions of the older New Eugtund 3ia.es, irom whence they emigrated; and io ine first days of thw goodly State these pioucor man cond Aly brook the abseace Of those indices oF evidences of & EeHuine Civilizavion, the Bouse of divine publi worsuip, the yublis s:boo!, and ihe oighor and moreimposingiy Brave mmetibution Of learBing, the ovliege oF she UBirorway. Nor wus ther aaceas love ai those dui warks of repuils can iife in apy wise diwinisbod py iho crushing Woight of We Mavy ana cheeriess privations to whion tasy were Suljectod in the reducing Of & aew couulry from wildness Bn solitude, (rom Dieakuers an’ denolstenoas, 404 ae wat couditien of bigh oivilizeiion, im due eccordauce wit Ue then de velopmig iawe Of buurau progress, Tho natural Conme quence OF UhIs Wax, Lal 60 2000 a6 COM MILONS wore ormed the frat necessites thal were fely wust ve at ouce avd at ali Dazards provided for, viz: tM Bouak wad @ Ling establisburcat of these various evidences of padiie proeporty and growib. This collegs va tha imme tists aud Cirect outgowtn of the AGdivou County Grammar Sobead, toe charter of wbich wes grauted in the year 1701, Tne earnest and irrepreseibie epirit of the poopie ta ovhalt of Widely diffused educstion i¢ seen tu Lhe fact thas while baw ove shoussnd dollars were wanbog with which lo erect the builoing for the grammar scovoi, four tnoussod doliere were actually paid tn, and the iofeut seminary was at ogoe pul Upon & firm +nd jasiing basis, Such saoridessin these primitive times, when « simple living wae Ouly evolved by the moat direct and most pereeroriug offre ta the mow Isborious directions of bumaa tulusiy, if am over flowing volume in favor of ihe gresk gu0d wens», wise lore chat abd practical Wiking Of the drastic poopie oi old Vor monk. On the Ist day of November, io the year (800, am ant wos passed by the Legisiature of Uns State, inoreporating aud bie Dhiehing Midote bury College disop. The drs: secon ofdaios a» Sate of Vermout, that ibere Do, aud Haredy 18, graawd fost.tUIEd Mb EBtAONshEd, & COLieRe 1G ths wD Of Mibdte bury and county of Addison, sof that Mertra. Jorowiak Atwater, Natbepie! Ubiomaa, Hernon Bsil, Bijuk Paws, Gaumauel Pauter, Tvracl Sana, Siepnea i Seth Storrs, —Stepnen = Jecod, Damet Loy Ball, Asrow Leiaod, Gershom Samuel Miler, Jodeand P. Bockingoam aur ide Taw Matibews, wbail ne an woorpormicd Booty, and ebail berchfter bo called end Koowa by wie Dany af the Presideat and Foliows of the Mii tieda ie Ure) meeting oF the corpiTatiOn UDdeF bois 401 wer beid on the in of November, 1800, The Kev Dr Alwatar wee then aud there calied 19 tus Trat prosidemoy Of tive co ge. Be ba: for several yrurs anterior WO D's sélestom bewa widely Known as aman of fe: vout pety, rare learning, Bod COMMaD! ing EXECUTE BOLI) Older geotinm ab Of learned bearing were COOsee Lo Le KevErs! prolssurial CLIT, KDG seven BiNents Were Win) ved to 68 ers CUrTICUUIM, #0 6be Grab COMM eMeUt took piave ta tba eummer of 1802 One gentleman, Mr. Aarou 2otty, aow CeCeFED, Was Rd MILed Lo DB DaccAlaureale degrae a arts, At Ube next Commencement s0'e6 gentioman cane 10 the hovors of the college, abd ab 8 JOllowing ADULvEr- Bary twelve cuidioaiee wore Bimilariy bowed. Since its founcavon the college QA Deea “tho. dudjeot of gracious rememb ou tne part of toe Swe {orp exient thar couic weil be desired, aad this basi part DuDesto bea accouuied for by reason of & apirit of us KeCerous rivalry euggeste! aud fearfully Doras Oat by Une University of Vermont, pituaied at Bariugson, Naver theters, a hign :oued epirtt of privave Devevolsace and mur iternt geoerosity bas frequent'y come t the eurfa Aud the Coliege bes thereby grown into Ite Proseat agr ania end wel cevaloped provortious. Ths oams of Samvel Miler, Exq., #ul toug be gratefully rememnered by the aulnorities of the ooliege, tm tip particular COnMAC- tioe, tor b's oandsome bounties 'n her behalf. te Auznst, 1809, President atwaver rurrender-d his Cuactions was tuccecded by the Rev. Henry Davis, D. 0.. who ad been invited to the chief ‘magitracy of Yais College, and who subsequent y acceded to the Pre- bidency Of Baaitlion Coegs, ‘2 your 3tate, and wae course while there occasioned much dark embit terug among the frieuds of tbat college and a wide comment from the public press. Toe growing popa- lary Of Middiebury Doliege, and the mcreasing oumrer of studenis, cemarced the erection of a new College edt- fice of suitable dimensions. Ik was resvived ata meting of the corporation iv 1800 ‘to erect a new College Kuifica on the ground (then) lately covveyed to the Pronidims oy Ooi Seth Siorss, aud in the year 1415 tao Norta Coilege Was completed under the avspicas of Judge Painter. Ie the year 1816, subdseriptions ww a perman.at fuad wore Made to the amount of $60,000, but Bo more than oue-card Of thia sum was ever reilized to toe college, In 18:7 President Davia reured from the executive chair of the coltege, and was succceded by Rev Joshua Bates, DD, who dolivere? his iuavgurai oo the i8ta March, (818, aad imu diately thereaiter catered upon the ciscbarge of bie Guiles. Hia administration of the affairs of the coimge wea marked wih singolar muccess aud grees industry, Ba Continued for a space Of twenty-one years, with great soceptation to the friends of the college aod the interests of solid apd reflved learning. Durtug bia iacuasbsncy af the pretidency $100,000 were raised for the college, numerous professorships endowed, the brary ‘largely increased, and bo lets the office under Circumstances thy most flatteriog to bis ability aed unwearied ipdustry. President Bates reuring 1» i839, Rev Benjamin Larabee, D. D., was coosee to she office, Dre Larabee 18 man of great gravity of character, of deup aad comprehensive learving, ®o enthusiastic, graceful snd men'y piety, and w theologian of uncommon yower aad Coristian grace. His sdmivisiration of tue Presidential position bas been warked by # Uberaily comprebeasive icy that ha to place the wetitution upoa a. on. Phe library of tne coliege 1800 by liners! dovations frum arious indiviouals, ant now numbers 10.000 von nes. cst of the phitoxophical apparatus was imoorted from Loudon in the year #817. That be onging to the aopart- mrnt of chemistry wax brought from the #ame empo-ium to the year 1828. The coliege, thus fur, nas Cully met coe expectations of its frieods ‘The stapldard of textunt scholarthip i wposually high, even for New Kogland, and yaspy of ite xradoaces ae higb among iiviog wen in wll the various profvesions, a& Well es im the more secular par. auits of hfe. Since it foundation the whole number of graduates bas heen 1,667, re have died 382 of the alunat, There burvive at this time 1,17 The Commencement exercites this year opened ax usvai with a Baccaiaureate discourgo from President Laranos, on Sunoay, sugust 7, in the Congregational church fie theme was the “Relation of the Bidie to Education.” Ib wae n comprehensive view of the eotirs range of culture, «nd aclear demonstration of the trovh that in our day, at least, no scheme ef education can be realised that doos not erobrace religions culture as ite basis. Tt was eape- cially chavacterized by Ciearness and vigor of both eaur- jation and thought, philosophical accuracy, rigid aoalyaw, freshness of iitustration and simplicity of btyle. I¢ cree & profound impression upon the large audisnoe in attend ance. On Yonday evening the Tuulor Claes surprised Proferaor G. M Boardman at hia residence, aad pre sented nim with a splendid silver pitcher, mavufactured by George Clellen, of New York, und cost upwards ef seventy five dollare. Professor Boardman, owing 10 com Upued tl hemith, has peer ob)iged to phy Be the college, and baa accepted a Preabyterian pastorate at Bing. hemiou, New York, On Tucaday the anviversaries of the Philomathesian and Philadolphian societies took place. the procession forme at the coilege and marched o tae Congregational church, led by the popular and woll knows Germania baad of Boston, © The oration the fret ormed puciety wad delivered by Mr. J. G. Holland, late of the Springfleid (Mase.) Republican, upon the “ Relation of Art to Life.” Though the views of the sj ‘or are opem © eevere criticiem, they postessed the not common merit. of originality. Whe wa consider the abstruse nature of she subject, the perspicuity of his style 1s remarkable. Ase speaker Mr. Holland ranks high. Grace and maviy dignity are combined In his carriage; his voice is rich and mourical and bis a ticulation ject. I hate to say so much in favor of ® New England aboiitionst; but adue regard for truth compeis it, In the afternoom Rev. F. B. Foster, of Lowell, Mass., addressed the Philadel phian Literary Society. His theme was “ Living Toe- ology the Source of True Eloquence.” It was an addream of great value. It exhibited remarkable discipline in the artof which the orator spoke. It advocated a vigorous sloquence as depending upon mental and relizious cul- tore, Mr. Foster is arising man. On Tusaday evenmg the Parkerian accordance wit Yee speaking 100k piace in the churon, ! following programme:— A . ©, 2. 1, B. Aobbs, 3, “ Emmott’s Vindication,’ Robert Emmott—O, FE. Ri- 4.«* Corruptors of Youth,” Beecher—W. A. Robinsow, SOPHOMORES, . Pyrarnns and Thisby,” Saxe—O. F. Abell. . « Exoraium of « Pies,” Webster—W, H, Button. . “The Diver,” Schiller—G. B Jeatin. « Against Employing Indians in the Amori te amd. B. soln acca Chi sUNIORS. 9. ir: ~ Pickwickian Plea in Favor of Woman’s Rights" |. Adama, 10. “ The Love of Art,’ R Harris, Jr. 11, “ The Knife,” H. PB. Higley. 12. “ Humboldt,” J. K. Williams, ‘The prizes were awarded as follows:— D. let prize—E. H. Hobbs. 24 paize—Wm. A, Robinson. SOPHO ‘let prize—Wm. H. Batton. ‘2d prize—C. E. Abell, JUNIO} ‘Ist prize—D. H, Adams, Bitar ity aves mtnemsnng ee rch Was jod and the rally gave satisfaction, though some portions of it did mot eecape revere criticism; and while there was much rant- ing and maniacal pulling of hair and the Mike, still muck Credit attached to the performance. Tho eu! ups Humboldt waa 6 gem, and commanded the appro « audience. To-day the commencement exeroings of (the Sfty-nintls