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BV 
113 

.H6 


1 




AndoWr-HArVarp 

THEOLOGKAIUBSARY 



r 



THE 



CHILD'S BOOK 



ON 



THE SABBATH 



BY REV. HORACE HOOKER. 



.t 



PUBLUHSD BY TBfl 

AMERICAN TRACT SQCIETYi 
190 VASSAU-STRKIT, VIW-TORX. 



D. PwiImw, PHaur* 



Entered according to Act of Congreai, in the year 1835 
by Lkayitt, Lord, &. Co. in the Clerk's office of the District 
Court for the Southern District of New- York. 

Bight of pnblishinff transferred to the American Tract Society. 



113 



PREFACE. 



The diildren and youth of the present generation will, 
without doubt, have to decide whether the Sabbath shall 
be preserved to our country, as a day holy to the Lord. 
Ought they not, then, to know the nature and value of 
this institution, and the dangers which threaten its ex- 
istence ? However others may feel, the author must re- 
gard this subject as one respecting which the young 
^ ought to be faithfully and fully instructed. If, with a 
fair view of the design of the Sabbath ; of the authority 
by which it is established ; and of its close connection 
with the interests and eternal destinies of men, the youth 
of our country shall say, " Let the Sabbath cease to be 
holy, let it be a day of dissipation and merriment,^' we 
should weep over their decision. But, having set before 
them their duty, we should still have the satis&ction of 
feelmg that we have done what we could to prevent this 
calamitous result. 

It has been the design of the author, in the following 
pages, to employ such language and modes of illustra- 
tion, as shall render the subject not only intelligible, but 
interesting to the young. At the same time, he has 
kept in view persons of more advanced age ; and he in^ 
dulges the hope that what he has written may not \\^ 
unprofitable to readers ol l\u^ cX'aja^. 



4 PREFACE. 

Some may think that so much notice ought not to 
have been taken of objections against the Sabbath, lest 
it should weaken respect for the institution. If the 
young could be kept in ignorance of these objections, the 
author would assent to this view of the subject. But, at 
the prewnt day, such a thing cannot reasonably be ex- 
pected. The enemies of the Sabbath are many, and they 
are active and bitter in their opposition. Tracts, and 
pamphlets, and newspapers, and all the means of dis- 
seminating truth are now perverted to the diffusion of 
error. It is impossible to prevent this. Shall the advo- 
cates of the Sabbath, then, state the objections of the 
enemy fidrly, and refiite them by clear and convincing. 
arguments, — or shall they suffer them to be brought be- 
fore the minds of the young, when no one is at hand to 
show their fidlacy ? The former course seems most ex- 
pedient to the author. 

It is suggested, whether parents might not profitably 
make a chapter of this book the ground- work of a short 
exercise with their children on the Sabbath. A succes- 
sion of such exercises, until all the chapters had passed 
under review, would revive in their own minds the rea- 
sons in &Tor of the Sabbath, and impress these reasons 
on the minds of their children. A similar exercise, per- 
haps, might not be unsuitable for classes in Sabbath- 
tchools. 



COBTTBNTS. 



BVBNING I. 

SABBATH SET APART IN PARADISE. 



Fiftu 



Mrs. Martjm. Why Mrs. M. had these conversatKMis 
with her children. Why God rested on the seventh 
day, sanctifjring the Sabbath. Sabbath, why sancti- 
fied. Reason universal. Sabbath by anticipation. 
Illustration of it. Answer to the objection. God 
Idiid in giving us the Sabbath. 11 



IBTBNING II. 

SABBATH SET APART IN PARADISE. 

Not mentioned until the time of Moses. lUustratioii 
from History of Charles V. Mosaic account brief. 
Not mentioned for almost five hundred years after 
Joshua. Early division of time into weeks. Pro- 
bably on account of the Sabbath. Ancient heathen 
had a Sabbath. Objections from 16th chapter of Exo- 
dus. Answer. Case supposed. Gk>od men love 
the Sabbath. Sabbath needed by all. Ptc^iic^ 
kept by Noah, Abraham, ondL l^^Oo. '^«£sSs?sr , 



b CONTENTS. 

KVBMING III. 

SABBATH DESIGNED FOR ALL. 

Fourth commandniflil. T^ designed only for the 
Jews. Nor a part of the ceremonial law. Jewish 
pumshment of Sabbath-breaking. Not binding on 
US. Explanation of moral commandments. Positive 
commandments. Difference between ceremonial 
and moral law. Illustrations. Ten things spoken 
by Gk>d to Israel. Sabbath among them. Sabbath a 
memorial of creation. Occupies a peculiar place. 
Written by the Holy Spirit on the heart. Recapi- 
tulation* 

BVBNING IV. 

SABBATH DESIGNED FOB ALL. 

The boy* that broke the Sabbath, and was hurt. Acci- 
dents on the Sabbath. Special judgments. Sab- 
bath, 'sign of the covenant. Answer. The Nile. 
The rainbow. Fourth commandment has not expir- 
ed of its own limitation. Illustration from law of 
Congress. Not repealed. Objection from Paul's 
writings examined. Prophets predicted the continu- 
anee of the Sabbath. Sabbath as necessary for 
Christians as fbr Jews, and more important. 

BVBNING T. 

CHANGE OF THE SABBATH. 

Time divided into three periods. Some great event 
eommemorated by each. A change to be expected 



Pa 



CONTENTS. 



7 
P«fe. 



when Christ came. Proo£s of a change from the 
Bible. No express command for the change. Rea- 
son. Testimony of early writers. Ignatiiis. Pliny. 
Justin Bfar^r. EuBebina. Tlw change ii eon- 
sistent with the fourth commandmezit Supposed 
case. Jews in Palestine. Sandwich Islands. Sail- 
ing round the world in different directions changes 
the day of the Sabbath. 68 

BVSSSIIIfG VI. 

SABBATH NSGBS8ARY F0& THE BODY. 

Things fitted to each other. Examples. Sabbath fit- 
ted to man. Sabbath necessary for the body. Ex- 
amples. Statement of H. R. Schoolcraft. Of Dr. 
Spurzheim. Of Dr. Rush. Of Dr. Farre. Ani- 
mals and regetables do not need the Sabbath. Sab- 
bath a blessing to the poor. Price of labor. As 
much for six days' work as for seven. 81 

BTKNING Til. 

SABBATH NECESSARY FOR THE MIND. 

Mind needs rest. Anecdote of Sir Isaac Newton. 
Brain the organ of thought. Influence of long-con- 
tinued feeling. Case of Mrs. F. Sabbath diverts 
and soothes the mind. Marquis of Londonderry. 
Mr. Wilberforce. Sabbath aids the judgment. H- 
iustration. Sabbath fitted to man*^ moral nature. 
Hymn. 96 

WBNIMG VIII. 

SABBATH NECESSARY FOR SOCIETY. 

Laws enforcing the Sabbath. Promotes the welfiue 
of society. Objection, that the Sabbath increasm 



8 CONTENTS. 



Page. 



dissipation. Answer. Influence of a day of repose 
on good morals. " Truce of Gk)d " described. Sab- 
bath promotes intelligence. Illustration. Deacon 
Stockton and &ther of Thomas Bradish. Sabbath 
a common sehooL m 



SVBNING IX. 

SABBATH NECESSARY FOB SOCIETY. 

Influence of Sabbath-schools. Dr. Milne. Books for 
the Sabbath. Sabbath aids in governing men. II- . 
lustrations. Men not governed by laws only. Nor 
by force only. Case of France. Sabbath peculiarly 
necessary in a Republic. New England. France. 
Spain. Scotland in 1763 and in 1783. Proportion 
of criminals that break the Sabbath. Boy in State 
Prison. Remark of Baxter. Sabbath in United 
States more valuable than in other countries. 122 



BVKNING X. 

MANNER OF KEEPING THE SABBATH. 

What is meant by remembering the Sabbath. Rest of 
the Sabbath, not idleness. Neeessary repose may 
be taken. Late labor on Saturday evening. Pub- 
lic worship a duty on the Sabbath. Required of the 
Jews. Delightfud to good men of old. Neglect of, 

. sign of declension. Promotes humility. Prepara- 
tion for public worship. Children at play in the 
hottia of Qod. Sleeping during public worship. 
Examples. Farmer Hughes. Mr. Dickman, the 
blacksmith. Mr. Mortimer, the merchant. Talk- 
ing politics. Robbing orchards during intermission. 134 



CONTENTS. 9 

KVBNING ZI. 

MANNER OF KEEPING THE SABBATH. 

Par«* 

Private devotion, reading and meditation. Criticism 

on sermon. Conversation about dress. Variety of 
exercises prevents fatigue. Example of Judge P. 
Family instruction on the Sabbath. Men divided 
into fkmilies in Eden. Fourth, a family command- 
ment. Close of the Sabbath. A recollection. Pla- 
ces where children can enjoy the Sabbath. Domes- 
tics have a right to the Sabbath. Beasts of labor 
have a right to rest. Anecdote. Heart in the du- 
ties of the Sabbath. 149 

KTHINISCI ZII. 

VIOLATIONS OF THE SABBATH. 

Some things may be done on the Sabbath. Rules to 
decide what. Illustration from t^e small pox. Case 
of danger of losing a debt. Of sailing in a steam- 
boat. Of labor when a crop is in danger. Jews 
forbidden to labor in harvest. Poverty no excuse. 
We ought not to let a crop spoil. Answer. Crop 
saved ftom fire. Reasons for the difference. Im- 
proper conversation. Sinful thoughts. How to 
judge on this subject. Wrong to go to the Post Of- 
fice. Exception. Or to travel. Or to work for a 
living. The stage-driver. Government no right to 
violate the Sabbath. Rule respecting labor. 160 



10 CONTENTS. 

kvbhiiig XIII. 

MOTIVES FOB KEEPING THE SABBATH. 

Pag«. 

The command of God. Our own good. God's pro- 
mise. "What it has done for our country. The safe- 
ty of our country. Others indisposed to keep the 
Sabbath. If not well kept, will be a curse. Elxam- 
ple and testimony of good men. Nehemiah. Sir 
Matthew Hale's testimony. Dr. Johnson and Sir 
Joshua Reynolds. Bishop Porteus and Prince of 
Wales. Increases one's influence. Sign of our 
reverence for Gtod. Mr. Wilberforce and Mrs. 
Hannah More. Moving power of the moral world. 
Illustration. Different ends of a well kept, and an 
abused Sabbath. 176 

EVBNIlfa XIT. 

D NGEBS THREATENING THE SABBATH. 

Transportation of the mail. Growth and influence 
of large cities. Increase of manufkcturing villages. 
Of luxury and wealth. Of want of religious in- 
struction. Unfavorable circumstances of new set- 
tlements. Dislike of religious restraint. Growing 
laxness among gbod men. Change in mode of 
keeping the Sabbath. Facts. Increase of Roman 
Catholics. Sabbath in Paris and Malta. Cathedral 
dedicated in 3t Louis. What can the young do for 
the Sabbath ? -BCpst give ap all else sooner than the 
Sabbath. >"r 190 



THE CHILD'S BOOK 



ON THE SABBATH. 



ElTEJ^IjyG J. 



SABBATH SET APART IN PARADISE. 

George, Charles, and Susan, are the names of 
the children who will be frequently mentioned in 
what I am now about to write. Creorge was thir- 
teen, Charles eleven, and Susan nearly nine years 
of age. If any of my young readers doubt whether 
there ever were two such boys as George and 
Charles, and such a little girl as Susan ; they may 
suppose that some other children with these names 
said what I represent George, and Charles, and 
Susan as saying in this story. Perhaps you may 
think there never was such a person as the woman 
I call Mrs. Martyn, the mother of these little chil- 
dren ; well, then, you may suppose, if you please, 
that your own mother says to you what I represent 
Mrs. Martyn as saying to her children. 

The husband of Mrs. Martyn was a physician. 
He was obliged to be absent from his &mily a 
good deal, and that was the reason wh]f Mrs. Mar- 
tyn took the chief charge of their education. Sh* 



12 child's book on the sabbath. (Eve. 1 

was a womsa of good sense, and she bad etudiec 
more than most women, because she wished u 
know how to teach her children. It is a great bless 
ing to have a pious and sensible mother, who car^ 
instruct her children about Qod, and their owi^ 
souls, and the way to be happy hereafter. 

Mrs. Martyn used, every Sabbath evening, to calk 
faer children around her, and ask them what they 
remembered about the texts and the : 
which they had heard that day. And s 
she would tell them a story out of the Bible, or 
read to them some useful book, which she thought 
would instruct them and make them better. 

1 have known some fathers and mothers who 
made their children repeat the catechism to them 
on Sabbath evening, but the children did not love 
at all to have the time come for saying the cate- 
chism. Oeoi^, and Charles, and Susan Martyn, 
however, altvays loved to gather around their mo- 
ther after supper on the Sabbath — for it made them 
happy to see tbeir mother so pleasant and cheerful. 
Mrs. Martyn always tried to be cheerful, and es- 
pecially on the Sabbath, and when she talked with 
her children on eeiious subjects. She thought that 
if she was gloomy, her children might think reli- 
gion made her so, and they would not wish to be 
leligioui. I believe there are few children vrho 
wonld not, on Sabb^ evening, love to sit on th« 
kneflB of their parents, or to Hand by their nde. 



Eve. t.) SikBBATH SET AFAKT IN PARADISE. 13 

and say the catechism, — but would think it tlie 
happiest time in the week,—- if their parents only 
looked a little more cheerful and pleasant. 

Mrs. Martyn had often talked with her children 
about the Sabbath, and had taught them- to keep it 
holy. She began to think, however, that it was 
time to tell them, more particularly, why they ought 
to love and observe the Sabbath. She wished to 
have them able, when they grew up, to give to 
others a reason for resting on the Sabbath, and for 
keeping their thoughts from worldly business. She 
knew that if they lived, they would be tempted to 
break the Sabbath, and that while they were young 
was the best time to gpiard them against these 
temptations. 

She had another reason for wishing them to be 
instructed, now, about the Sabbath. A brother of 
Dr. Martyn lived near by, and oflen visited the 
family. He did not care at all for the Sabbath. 
To be sure, he did not work on that day, because 
it would grieve his friends, and because others 
would talk about it. But he would often speak 
disrespectfully concerning the Sabbath before her 
children. 

Mrs. Martyn thought George was old enough to 
understand all the reasons for keeping the.Sabbath, 
and that Charles and Susan, if they could not un- 
derstand all the reasons, might understand enough 
to do them much good. 

2 



ur 



14 child's book on the sabbath. ^ 

She waited several weeks, hoping that her ^ 
band might be able to give them some lessons a.\^ ^^ 
keeping the Sabbath. But he was too busy in 
ing the sick. So she determined to wait no lor^ ^^ 
She began to read all the good books she cauJ 
find on the subject. She thought it all over hei 
selfy and when she was prepared, she told George 
and Charles, and Susan, after tea one Sabbath every 
ing, that she wished them to be very attentive t^^ 
what she should say to them about the Sabbath. She 
told them that she hoped they would never forget 
it, but remember it when their mother was lying 
in the grave, and could not talk with them, and give 
them good advice any more. 

Mrs. Martyn's voice trembled, and a tear stood 
in her eye, as she thought how soon she might be 
torn from her dear children. But she wiped away 
the tear, and in a moment was as cheerful as ever. 
The thought only made her spirit a little more se- 
rious, and her silent prayer more earnest, that she 
might say something which would do her children 
good, and fit them for the endless Sabbath. George, 
and Charles, and Susan were very sad at what their 
mother told them, and said, they hoped their mo- 
ther would live as long as they did. 

The sun cast his mellow evening rays into the 
windows of the room where Mrs. Martyn and her 
children sat around a table, on which were a large 
JBible, a hymn book, and several olYieT ftenavi&\>^Oia» 



Eve. 1.) SASBATH BET ATJIBT T» FABAOISE. 15 

which they had beer reading. Mrs. Martyn began 
her coDvenation about the Sabbath. 

Mrt. M. George, can you tell me how long it is 
since the world was created 1 

G^trge. Almost six thousand years, mother. It 
was about four thousand yesrsfrom the creation to 
the time when our Saviour was bom, and it has 
been ntore than eighteen hundred years since. 

Mrt. M. How long was God in creating the 
world! 

George. Six days, mother. 

Mrt. M. Do you suppose, my child, that God 
could not make the world, though it is so very large, 
in less than six days t 

George. I suppose God could have made this - 
world, and a thousand more worlds just like it, in 
one day, if he had pleased. 

Mrt. M. Why, then, do you think he spent six 
days in making the world 1 

George. I think, mother, it must hare been be- 
cause he meant to have men work six days, before 
they have a day of rest. 

Mti. M. Very well, my son, I think that is the 

Now, Charles, see if you can toll me what God 
did on the aerenth day 1 

Chariet. He reaWd, mother, the Bible tells, us — 
I have read it a grett m&nf timtea. 

Sutan. Why, modwt, 4\A <ioi "««*. ^» ^^^-"^ 



16 child's book on thb babbath. ( 

Mr9. M. Can you answer your little ^x^^ 
question, Charles? 

Charles. Yes, mother, I learned why he rest 
in my Sabbath-school lesson. 

3fr«. M. Tell Susan, then, what the Bible 
about it. 

CharUi. ** And aa the seyenth day God endUt 
his work which he made; and be rested on the 
seventh day from all his work which he had made. 
And God blessed the seventh day, and sanctified 
it ; because that in it he had rested from all his 
work which Gk>d created and made/' 

Mrs. M. I am glad, my son, that you remember 
BO well your Sabbath-school lesson. Some children, 
I fear, forget what they recite on the Sabbath, be- 
fore the dose of the week. But to study so, does 
very little good. 

Susan, What, mother, does it mean, for God to 
sanctify the Sabbath 1 

Mrs. M. Come, Charles, you must be Susan's 
teacher again, I believe. 

Charles. Our superintendent, when he asked us 
questions in the Sabbath-school, said, it means that 
God has set apart the Sabbath for his own use ; that 
he lets men work for themselves six days, but on 
the Sabbath they must rest from their common work, 
and spend the day in God's service. 

Mrs. M. I feel very thankful that you have so 
Jarni Mnd Aitbful teachers at the ^^\>%x)ci-«^s^e!iai\. 



Eve. 1.) SABBATH SET APART IN PAKADISE. 17 

You see, then, my children, that it is God who 
has commanded us to keep the Sabbath ; and that 
he set apart the Sabbath for himself, as soon as he 
made the world, and before Adam and Eve were 
driven from the garden of Eden. The Sabbath 
must be of more consequence to men than almost 
any thing else, or God would not so soon have com- 
manded them to keep it. 

Do you not think it very kind, George, for God 
to let men eat the flesh of cattle and birds 1 

George. Yes, mother, I should not know how to 
live without meat very long. 

Mrs. M. Well, my son, I suppose God did not 
take care that men should have meat to eat, so soon 
as he took care that they should have the Sabbath. 

George. What makes you think so, mother 1 

Mrs. M. Because the Bible never mentions that 
men had a right to eat flesh, until after the flood ; 
but it mentions the Sabbath as soon as the world 
was created. 

Creorge. Mother, was the Sabbath meant for eve* 
ry body to keep 1 

Mrs. M. Certainly. What reason does God 
give, in the passage which Charles has just repeat- 
ed, for sanctifying the seventh day as the Sabbath 1 

George. It was that he had rested on the seventh 
day from all his works. 

M^s. M. What Teaaon \jk ^ncw va \iQ» too*^ 



18 child's book on the tlBBATB. (Eve. :^^ 

commandment^ why God sanctified the 8event><^ 
day for the Bid»hath t 

Oearge^ It is the same reason which I have ju^-^ 
mentioved. ^* For in six days the Lord made he». 
yen and earth, the sea and all that in them is, and 
rested the seventh day ; wherefore the Lord bless- 
ed the Sabbath day and hallowed it." 

]^s. M. Can you think, my son, of any nation, 
or of any family, for whose resting this is a better 
reason, than for any others' resting. 

Oeorge. No, mother, I cannot see why God's 
resting on the seventh day, is any more reason why 
the Jews should rest than why we should rest 

Jk&v. M. It is no more reason, my child. But 
what made you ask if it was meant that every body 
should keep the Sabbath? 

George* Uncle John said the other day, that he 
was not going to keep the Sabbath ; for God did 
not command any body to keep it, except the Jews. 

Idrt* M, I am sorry, my son, that your uncle 
John says so. You must not mind what he tells 
you about such things, if it contradicts what the 
Bible says. 

(xearge. But, mother, uncle John said that God 

did not command men to keep the Sabbath, until 

long after the world was created. He said that 

Moses mentioned the sanctification of the Sabbath, 

^ anticipation. I do not think 1 xmdetaXaxA \«^ax 

Ae meant; can you tell me, raot\iex*V 



■^ 



Eve. 1.) SABBATH SET APART IN PARADISE. 19 

Mrs, M, I will try to explain it to you. Sup- 
pose I were to tell you the history of New Eng- 
land. I should very soon get down to the year 
1620, when the first white settlers, who are called, 
•ometimes, pilgrim fathers, came to this country. 
I should then describe how, one cold day in De- 
cember, they landed on Plymouth Rock. I might 
then say, wherefore the sons of the pilgrims come 
together, every year, at Plymouth, and celebrate 
the twenty-second of December as a festival, be- 
cause on that day their ancestors landed on Ply- 
mouth Rock. 

It was, I think, about two hundred years after 
the landing of the pilgrims, before their sons began 
to celebrate the twenty-second of December. But 
in my story, I join together the landing of the pil- 
grims, and the celebration of their landing, though 
one was almost two hundred years before the other. 
Your uncle John thinks Moses does just so in his 
account of the creation. He thinks that Moses 
joins together God's resting on the seventh day, 
and the setting apart of that day for the Sabbath, 
though the seventh day was not set apart for the 
service of God until tweqty-five hundred years af- 
ter God rested from the woric of creation. And 
this is what your uncle John meant, when he told 
you thatMosesyift his history mt^n&vsis&^^^'fS^*^^ 
2^ aotjcipatioik 



20 CHILD S BOOK ON THE SABBATH. (£ 

George, I think I understand it, now, moLlbe/ 
but is what uncle John says about this true 1 

Mrs* M. I do not think it is true. 

George, Why do you not think it is true ? 

Mrs, M. Do you remember what God did, <^ 
the different days in which he made the world 1 

Charles. I remember, mother. 

Mrs. M. Well, then, you may tell us. 

Charles. On the first day God made the light. 
On the second day he made the firmament. On 
the third day he made the dry land. On the fourth 
day he told the sun and moon to shine. On the 
fifth day be told the fish to swim about in the sea, 
and the fowls to fly up high in the air. On the 
aixth day he made the oxen and elephants, and all 
the beasts and creeping things. And I suppose, 
that towards the close of the day he made Adam. 

Mrs. M. Very well, Charles, but what did God 
do on the seventh day ? 

Charles. God rested on the seventh day and 
sanctified it for the Sabbath. 

Mrs, M. Moses says so, my children. He tells 
what God did on the seventh day, just as he tells 
what God did on the sixth day, and on the fifth day, 
and on the other days. 

Do you think, George, that what Moses repre- 
sents God as doing on the fourth day, was not done 
antU two thouaand five hundred ^eaxa «ix«rvivc^^\ 



Eve. 1.) SABBATH SET APART IN PARADISE. 21 

George. No, mother, I suppose the sun and 
moon were made on the fourth day, just as Moses 
tfays they were. 

Mrs. M. But you might just as well affirm that 
the son and moon were not made imtil two thou* 
aand five hundred years after Moses declares they 
were made, as that Grod did not sanctify the Sab- 
bath on the seventh day. 

George. I think, mother, of another reason for 
believing that the Sabbath was sanctified at the 
close of creation. The Bible says in the fourth 
commandment:. **For in six days the Lord made 
heaven and earth, the sea and all that in them is, 
and rested the seventh day ; wherefore the Lord 
blessed the Sabbath day, and hallowed it." Now, 
mother, the Bible does not say, here, ** whereforti 
the Lord blesses the Sabbath day." Nor does -it 
say, wherefore the Lord tmll bless the Sabbath day ; 
it says, that Grod had already ** blessed the Sabbath 
day and hallowed it," before he spoke to the 
Israelites from Sinai — and when was this done, if 
not when he rested from his work on the seventh 
dayl 

Mrs. M. It is as you say, my son, and I am glad to 
see that you have thought so much on the subject. 

George. I think it would be very strange if the 
Jews had not been commanded,* until they came 
back from Babylon, to kec^ \3tL^i^^saaws«t^''ioa8X'^s«s^ 
might remember bow Vmd ^acA \f^^ Vo. ^^i»»»%^'^ 



22 child's boo^ on the sabbath. (Eye. X 

their houses while he slew all the first-born of the 
Egyptians. 

Mrs, M, It would have been very strange — huX 
not more strange than that the Sabbath should not 
have been observed as a memorial of the creation, 
until the time of Moses, two thousand five hundred 
years after the world was made. 

George, While Adam and Eve were in the gar- 
den of Eden, does not the Bible say, ** Therefore 
shall a man leave his father and mother, and shall 
cleave to his wife ; and they twain shall be one 
flesh V* Is this, too, said by anticipation 1 From 
the narrative, I should think it quite as likely that 
Moses got before his story, when he speaks of 
marriage, as when he speaks of the Sabbath. And 
from the language of Moses, uncle John, I think, 
might as well say that marriage was not command- 
ed before the Israelites came out of Egypt, as 

- that men were not commanded to keep the Sab- 
bath before that time. 

Mrs. M, We have now talked on the subject 
enough for one night. Think, my children, how 
kind God has been to give you the Sabbath, To- 
day you have been permitted to rest, while a great 
many little boys and girls have been obliged to work 
until they were very tired. You have been to 
church, where good people offered up their prayers 
saS praises to God, You have heard the invita- 

tjoas of mercy, and been told wYial yo\x tnwax ^^ \x> 



Eve. 2.) SABBATH SET APART IN PARADISE. 23 

be saved. Accept these invitations— obey these 
M'ords, do not forget them, for, one day, the Lord 
Jesus Christ will inquire what use you have made 
of them. And when, before you go to sleep, you 
thank God for the mercies of another holy day, re* 
member to pray for the many, many children, that 
know nothing about the Sabbath, and never heard 
of the Lord Jesus Christ. 



BVBJVMJVQ It. 



SABBATH SET APART IN PARADISE. 

A few minutes after tea, the next Sabbath even- 
m^t Mrs. M. went into the room where she had the 
former conversation with her children about the 
Sabbath. George, and Charles, and Susan were 
sitting around the table, waiting for their mother. 
Mrs. M. told them she was very happy to see so 
good a sign that they were interested in the subject. 
The children all said they loved, very much, to con- 
verse with their mother respecting the Sabbath^ aaod. 
they hoped that she ¥rou\d \a\V. \o ^«a:^ '^ ^l?ss^ 
while tfaac eveniDg. Ste ^diLe^ xioatK^ >S. "'^'" 



24 child's book on the sabbath. (Eve. 2. 

thought, during the week, of what she had told 
them in her former conyersation. 

George, I thought of it, mother, very often, and 
I want to ask you, now, what makes any body doubt 
whether Gt>d sanctified the Sabbath on the same 
seventh day on which he rested himself. I read 
over, last week, again and again, the account which 
Moses gives of the sanctification of the Sabbath, in 
Genesis, 2 : 2, 3. I wonder how uncle John, or any 
body else, can think the seventh day was not sane- 
tified for the Sabbath, at that time. 

Mrs. M, The most natural meaning of the lan- 
guage is, that the Sabbath was sanctified at tliat 
time. And the reason why your uncle John, and 
others who agree with him on this point, do not 
think this is the meaning, is, that they suppose no- 
thing further is said about the Sabbath until the Is- 
raelites left Egypt. They think that if Noah, and 
Abraham, and Jacob had kept the Sabbath, the Bi- 
ble would have mentioned it. 

George. I should think so, too, mother. Does 
not the Bible say airy thing about the Sabbath, from 
the creation until the time of Moses 1 

Mrs, M. The Bible mentions only a few things 
that happened, for twenty-five hundred years after 
the world was made. Do you know, George, how 
joaoj chapters there are in Genesis 1 

Gtar^tm Tes, mother, there ^xe ^^v?;. 
JIfrg.M. These ftEkj cha^ptscs cQ»i^^ 



Etc. 2.' sabbath set apart in paradise. 25 

of two thousand three hundred and sixty-nine 
years, and the first and second chapters of Exodus 
carry the history down to the time when Moses 
was keeping the flocks of his father-in-law in Mi- 
dian. This was two thousand five hundred and 
thirteen years after the creation. Now, George, 
how large a book would these fiRy chapters of 
Genesis, and two chapters of Exodus make, if 
printed just like Robertson's History of Charles V, 
in your father's library % 

Charge, I do not know, mother— how many 
pages would they make % 

Mrs, M, I have not calculated very accurately. 
I think that if you leave out sever&l chapters which 
are almost entirely names, and three or four cbap« 
ters that give an account of the creation of the 
world, and the fall of man, the remainder would 
make only about fifty-five pages like those in the 
History of Charles V. Do you remember, George, 
how many pages there are in that history ? 

Charge. There are five hundred and eighty 
pages, mother. 

Mrs. M. And how old was Charles V. when he 
diedY 

Oeorge. Fifby-eight years, mother. - 

Mrs, M, Now, my son, if it takes fite hundred 
and eighty pages to give the histoiy of one man's 
life, for only fifty-eight yenn, \inrw '^crj tsws^l^'v- 
put (jf the history of the iiYioVi ^wm\ft^ ^«^ ^^^^ 

Z 



S6 child's book on the sabbath. C^^e. 

thousand five hundred years, can bo got into fifb^ 
five or sixty pages ? 

George. I did not think of that before. I s^^ 
now that a great many things must be lefb out, ^ 
80 brief a history as that of Moses. 

Mrs. M, Yes, my son, it must be so. And it 
would be no wonder if Moses had not mentioned 
the Sabbath among the few things which he relates 
in all that long time. 

Besides, if you conclude that there was no Sab* 
bath from the creation until the time of Moses* be- 
cause the Sabbath is not mentioned during this 
period, you ought to conclude, for the same reason, 
that there was no Sabbath for almost five hundred 
years afterward. For the Sabbath is not mentioned 
in the Bible, from the time of Joshua, to the reign 
of David. And do you think Joshua and all the 
good people of Israel forgot the Sabbath, so soon 
after God came down on Sinai, in flaming fire, and 
told them to remember the Sabbath-day to keep it 
holy? 

George. No, mother, I think Joshua would love 
to keep the Sabbath. But is there no evidence 
that the Sabbath was observed in the world, after 
God sanctified it, on the seventh day, until the Is- 
raelites came out of Egypt ] i 

Mrs, M, The division of time into weeks appe^irs 
to have been very early. I can see no reason for ' 
^ucb a division, unless it mixked oxit t^ «^%Kft\)^ 



Eve. 3.) SABBATH eei apart in pabadibe. S7 

tween one Sabbath and another. . The sun and tbs 
moon divide time into days, and months, and yean 
—but neither the sua, nor the moon, nor any other 
heavenly body, divides time into weeks. God told 
Noah that in *ecm days it should rain on the earth. 
Again, it is said that after uvm days, the waters of 
the flood were upon the earth. Noab, you remem- 
ber, sent out a dove, to learn whether the waters 
had dned up. The dove returned. Noab waited 
tevtH days and sent her out again, and again she 
returned. After waiting /even days mare, Noah 
sent her out again. There was evidently some- 
thing peculiar about the seventh day, in the time 
of Noah, and what was it, if not because that day 
was the Sabbatli ? In the story of Jacob and La- 
ban, mention is made of the week, which shows thai 
time was, at that early period, divided into weeka, 
and probably so divided on account of the Sabbath. 
The ancient heathen respected the seventh doy 
— Homer and Hesiod say that the seventh day was 
holy. Porphyry, an infidel, says that the Pheni- 
cians consecrated one day as holy. Josephus says, 
that there is no city either of Greeks, or barbarians, 
or any other nation, where the religion of the Sab- 
bath is not known. All these are ancient writers. 
Many more ancient writers give the same testimony. 
But how came the heathen in pay this respect to 
the seventh day 1 Ihaieiw AQw\i\.\;caa.'&i«^N«iwrBR^ 
/nun Noab, to reg&tii Vt aa sa«ea 



28 child's book on tue sabbath. (Ere. 

George, May tbey not have been acquaint^ ^ 
Vfith the Jevsdsh Sabbath and imitated the Jew^ ^ 

Mrs. M. I think not, my son. The Jews W^^^ 
hated by some nations, and despised by other^ 
and no nation would have been very likely ta 
imitate them. 

George, Uncle John told me, one day last week, 
that the first account we have that men were ever 
commanded to keep the Sabbath, is in the sixteenth 
chapter of Exodus. 

Mrs, M, If what I have already told you is to 
be relied on, my son, this cannot be true. And it 
seems to me that the sixteenth chapter of Exodus 
helps to prove the Sabbath was known before the 
time of Moses. 

George, How does it help to prove this, mother 1 

Mrs, M, After the manna came, the Israelites, 
on the sixth day, gathered twice as much of it as 
Moses had commanded them to gather on the 
other days. Now, why did they do this, if not to 
provide for the Sabbath 1 

George, God had informed Moses that on the 
sixth day there should be twice as much manna 
gathered as on other days, and Moses may have 
told the people. 

Mrs, M, That cannot be so, I think, for then 

the rulers must have known as well as the people, 

what Moses had said, and they would not have 

gvne to tell him what the peop\e Wd douci, ^a \l 



.<»:. 



Eve. 2.) SABBATH SET APART IN PARADISE. 29 

something unexpected had happened which he did 
not know, and which required his immediate atten* 
tion. I conclude, therefore, that the people, with- 
out any direction from Moses, gathered twice as 
much manna on the sixth day, as they had been 
told to gather on the other days. And I do not 
Bee why they should have done this of their own 
accord, if they did not know that the next day was 
the Sabbath. 

I think, too, the manner in which God speaks to 
Moses, when he told him that he would give the 
Jaraelites manna to eat, shows that Moses was al- 
ready acquainted with the Sabbath. God said — 
** And it shall come to pass, that on the sixth day 
they shall prepare that which they shall bring in ; 
Imd it shall be twice as much as they gather daily.*' 
Now, if Moses before this was ignorant of the 
Sabbath, I think he would have been apt to inquire 
why there would be twice as much manna on the 
sixth day, as on any other day. But he seems not 
to have been at all surprised, nor to have made 
any inquiries. The reason, I have no doubt, was, 
he had always known that the seventh day was the 
Sabbath, and that on this account a double portion 
of manna was sent on the sixth day. 

The manner in which Moses replied to the 
rulers, shows that the Sabbath was not known 
then for the first time. " Thl* \& xJcw^^Xsv^cl*^^ 
Lord hath said, To-morroio is tKe reat oj tXv^^v^-^ 



30 child's book on the sabbath. (Eve. 2. 

Sahhath, unto the Lord your God." But if you 
will look to the chapter you will see that the Lord 
had said nothing to Moses about the Sabbath. He 
had only told Moses that on the sixth day the peo- 
ple must gather twice as much manna as on the 
other days. But Moses at once infers why this 
was commanded. So far as appears, he told the 
people, without God's informing him, that it was 
because the seventh day is the holy Sabbath. It 
seems, therefore^ that Moses knew of the existence 
of the Sabbath before God spake to him what is 
recorded in the sixteenth chapter of Exodus. 

Suppose your teacher's father was sick, and he 
wished to dismiss the school one week, for the 
sake of visiting him. Do you think be would say, 
at the close of the school, at night, ** To-morrow is 
the day the vacation Jbegins for a week." Is this 
the way he would, for the first time, let you know 
that there was to be a vacation ? 
' * George, I think not, mother. I think he would 
say to us, " My father is sick, and I wish to visit 
him — there vjiU he no school for a week, it will be 
vacation." 

Mrs, M, So I think Moses would not have said, 
** To-morrow is the rest of the hc^y Sabbath unto 
the Lord," if that was the first time the Israelite 
had ever heard of the Sabbath. He would ha 
been apt to tell them more about the Sabbath, he 
they should keep it, and what tbft^ iXioxA^ V«v^ 



Eve. 2.) SABBATH SET APART IN FABADISZ. 31 

for. And he would have said, '* To-morrow tmll be 
the rest" — not, " To-morrow is the rest." 

Mrs, M, I can mention only one or* two more 
reasons for thinking that the Sabbath was observed 
before the time of Moses. Good men loye the 
Sabbath. They may difier in many other things, 
but they all agree in this. Now> I cannot believe 
that God deprived Enochs and Noah^ and Abra- 
ham, and Isaac, and Jacob, of the privilege of the 
Sabbath. These men were the friends of God, and 
the Sabbath would have been their delight. If the 
Sabbath had been sanctified to commemorate some 
event which took place after their day, or in which 
they had no interest, then I could believe that Noah, 
and Abraham, and Jacob, were never permitted to 
enjoy the Sabbath. But the reason why God set 
apart the Sabbath for his own service is, that he 
rested on the seventh day. This reason, as I told 
you, in our former conversation, is no more appli- 
cable to one man, or to one age, than to another. 

The benefits of the Sabbath, too, are needed by 
all, in every age. Abraham needed the Sabbath for 
rest as much as Moses. Noah needed the Sabbath 
for meditation and worshiping God, as much as 
David. Our Saviour says, the Sabbath was made 
for man. It is good for men's understandings, for 
their hearts, and for their bodies^ to keep the Sab- 
bath. I cannot believe, therefore, that God let two 
thousand five hundred ye«n ipw»»^>^'terc^ V^ 'WBRkssar 
Bed the Sabbath for man. 



32 child's book on the sabbath. (Eve. 2. 

Susan, Do you think, mother, that Noah kept 
the Sahbath when he was shut up with the beasts, 
and birds/ and creeping things, in the ark ] 

Mn. M. Yes, my dear, I do not doubt that Noah 
had many a happy Sabbath while the ark was tossing 
over the flood, and resting on the top of Mount 
Ararat. And I suppose Enoch, before he was 
translated to the Sabbath of heaven, spent many a 
Sabbath on earth, in prayer and praise to God. 
And when Abraham was living on the plains of 
Marare, before Hebron, I think he rested from his 
labors and cares on the Sabbath. And when Jacob 
was flying from his brother Esau, and going a long 
journey into Mesopotamia, I think he would stop 
in some pleasant grove, and there spend the Sab- 
bath in worship and in meditation. 

Now, my dear children, in my former conversa- 
tion and in this, I have said all I intended to say 
to show you that God instituted the Sabbath a7h 
set it apart for his oum service, while Adam and Ev 
were yet in Paradise. Can you repeat to me 
George, the reasons which I have offered to shov 
this? 

George, I believe I can remember them all. 

Mrs, M. If you cannot, I think Charles or Susr 
will be able to help you, for they have been v^ 
attentive all the evening. 

George. The reasons were — Mos^s says ( 
sanctiBed the seventh day Cot x\ie ^xik^)«ii)^\ ^ ^ 



Eve. 2.) SABBATH SET APART IN PARADISE. 33 

as he had finished making the world. The division 
of time into weeks seems to have been known in 
the days of Noah, and it was certainly known in 
the days of Jacob. This division was, probably, 
made to mark out the time between one Sjabbath 
and another. The Sabbath, therefore, must have 
existed then. The manner in which the Sabbath is 
spoken of in the sixteenth chapter of Exodus, and 
the gathering of twice as much manna on the sixth 
day, as on other days, shows that the Sabbath was 
known before God told the Israelites they must be 
careful to observe it. 

These are all the reasons you gave, are they 
not, mother? 

Charles. I remember two more reasons, mother. 

Mrs. M, What are they, my son ? 

Charles. One was, that good men love to keep 
the Sabbath ; and you could not believe God would 
deprive Noah, and Abraham, and Jacob of the pri- 
vilege of keeping it, when God's resting on the 
seventh day is as good a reason why they should 
rest, as why the Jews should rest afterwards. 

Mrs. M. Very well, Charles : I am glad to find • 
that you have understood me, and can remember 
60 much of what I have said. 

Charles. But, mother, I remember another rea- 
son; — ^you said Noah and Abraham needed the 
Sabbath for resting, and meditating^ and vc^yciiS^sc^ 
in^ Grodf as much ^ Moaea «a\dLl3vi^3k.T!ka^^«^*^^ 



34 child's book on the sabbath. (Eve. 2. 

and you could not think that when God made the 
Sabbath for all mankind, and they all needed it, be 
woqM wait two thousand five hundred years after 
he made the woridt before he gave men the Sabbath 

Mrt. M. Well, Susan, you see how much yout 
farothen remember of our conversation ; have you 
remembered any of iti 

Sumn, Tes, mother; I was careful to hear every 
word, and I understood it almost all, I think, and I 
remember some of it. 

Mrs. M. What do you remember, my dear ? 

Sus€M, I remember you said, you suppose Noah 
kept a good many pleasant Sabbaths when the ark 
was tossing over the waves, and that Jacob would 
stop and keep the Sabbath in some pretty grove, 
when he was flying from his wicked brother Esau. 

Mrs. M. How highly, my children, ought we to 
respect and honor the Sabbath i If it had been es* 
tablished many hundred years ago by a council of 
the wisest and best men that ever lived, and been 
honored and observed by good people ever since, it 
ought not to be lightly disregarded. But when the 
Sabbath was established by God himself, as soon as 
he had finished making the world, how much more 
should we respect and honor it. When we disho- 
nor the Sabbath, we dishonor God, who, by so early 
sanctifying it, shows how highly he esteems it, and 
bow displeaaed he must be at \t& violation. 
We ought, also, to set a \\\^N^xvft ow^^'^^ici^ 



Eve. 2.) SA£BATH SET APART IN PARaPMK* 35 

bath, because God not only sanetifiedy but " hUssed 
the seventh day." He so early made it a delightfol 
privilege to keep the Sabbath. He, as it veere, gave 
a pledge, that they who observe it as he commands 
shall be gainers by their service — that it should bo 
one of the most pleasant and profitable days of the 
week : and God has, in every age, redeemed his 
pledge ; for all who keep the Sabbath holy enjoy 
his special presence on that day, and find that its 
sacred rest fits them not only for the business and 
trials of this life, but for tbe everlasting rest of 
heaven. 

And remember, my children, that the Sabbath is 
Crod*s day; he has set it apart from the other days 
for himself, and told us what he wants us to do on 
that day in his service. We may work for ourselves 
on other days, and do what is necessary for our 
support and comfort. On the Sabbath, if I may so 
say, we must work for Gt>d. If we are idle, and 
neglect the work which he has told us to do, or at- 
tend to other things to which he has forbidden us to 
attend on that day, he will be angry with us ; and 
if we are not sorry for what we have thus done, and 
determine to do better in future, he will certainly 
punish us for it in this world, or in the next. 

Were I to tell you that I ynah you to study five 
days every week, but that you may have the sixth 
day for amusement with your yo\iii^ ^^xo^vicbkSSQSk^ 
jrou would think it very iwrong fat -jou xd ^gi x«^ "^^ 



36 CBBJt't BODX ON TBB SABBATH. (Ere. 3. 

moadows, to gather beniMor&ofren, on the other 
daji. But it is jnst as wroog for joa to spend the 
Sabbath in doing any thing which Gt>d hu forbid- 
den to be done on that day, as to be playing truant 
when I think you are at school. 

And if God has set apart the Sabbath from tfaa 
other days, none ought to be aahamed to keep and 
honor it. You would think it very ungrateful, and 
vary wicked, to be ashamed to do something, before 
your companions, which I had commanded yoa to 
do. How much more ungrateful and wicked ere 
those who are ashamed to keep and honor the Sab- 
bath, when in the company of otben that ridicule it, 
■nd acorn to keep it holy 1 

Remember too, ray children, that they are your 
enemies, whatever they may pretend, who, by their 
example or arguments, tempt you to violate th« 
day. OodmadetbeSahbathforman, wbenhemade 
the earth for man's residence, and Glled it with con- 
veniencies and beauties few man to enjoy. It must, 
therefore, be for man's best good to keep the Sab- 
bftdt in jnat the way Ghidhas told him to keep it. Ood 
knows better than any one else what will make you 
bappy i and he desires, more than any one on earth 
— more even than your own parents — that yon 
dionld be happy. No one, therefore, who wishes 
you to do on Uie Sabbath what God haa aaid yor 
matt not do, can be your friend : he must be yo' 
enemy. Yon would not ticanV. » \n& ^m^ ^v 



Kve. 2.) SABBATH SET APART IN PARADISE. 37 

friend, who should tempt you, on your way to 
school, to stop and slide on the ice, when I had told 
you not to loiter a moment on the road. So you 
ought always to suspect that those wish to lead you 
into mischief, who tempt you to do, on the Sabbath, 
what God has forbidden. 

When God thus early sanctified the Sabbath, and 
blessed it, and when he has always fulfilled his pro- 
mise to make its observance a privilege, how dis- 
pleased must he be with those who disregard it, 
and devote it to their own business or amusement I 
Thus to misemploy or trifle with the day, b to re- 
sist God's authority, despise his blessing, and with- 
hold the service which he has a perfect right to re- 
quire. No wonder, therefore, he should say, " If ye 
will not hearken unto me to hallow the Sabbath- 
day, then will I kindle a fire in your gates, and 
it shall devour your palaces, and it shall not be 
quenched." 

I have more to tell you about die Sabbath, and I 
shall be encouraged to go on with our conversa- 
tion, you all seem to undentand and remember it 
so well. 

But it is now time to stop.— We have talked 
enough for one night. Pray God to keep us through 
the week, and to let us meet and talk of this sub- 
ject next Sabbath evening. 



CHILO'S BOOK ON THE SABBATH. 



EVEJVIJVe III. 



On the next Sabbath evening, when they had 
■gain met around the table, Mrs. Martyn said To- 

■ night I mean to show you that God deaiffiied the 
Sahhuth should he observed to the end of the world, 
and hy men of all nations. 

It was chiefly for the sake of proving this tiiat, 
in our two former conversatious, I irieJ to show 
you that the Sabbath was instituted by God, or set 
apart by hira for liis own service, in the garden of 
Eden. I need not dwell on this argument. If 
God sanctified the Sabbath when man \saa first 
created, doubtless he meant it not for any particular 
nation, hut for all mankind. Susan, you may re- 
peat the fourth cnmmandment. 

Susan. " Kemeraber the Sabbath-day to keep it 
holy. Six days ehalt thou labor and do all thy 
work ; but the seventh day is the Sabbath of the 
Eord thy God ; in it thou ahalt not do any work, 
dtou, nor thy son, nor thy daughter, thy man-ser- 
vant, nor thy maid-servant, nor thy cattle, nor thy 
stranger that is within thy gates ■, fwc va mh dav» 

tie Lord made heaven and e«.Ti\t, \he «w»> *sv\ 



Eve. 3.) SABBATH BINDING ON ALL. 39 

that in them is, and rested the seventh day ; where- 
fore the Lord blessed the Sabbath-day and hal- 
lowed it." 

Mrs. M, In this commandment God did not 
establish any thing new. The Sabbath was given 
twenty-five hundred years before. But the Jews, 
when in Egypt, were so very much oppressed, I^ 
do not think that their cruel masters would let 
them rest on the Sabbath. I suppose they had to 
work as hard on the seventh day, as on any other 
day of the week, and had almost forgotten the 
Sabbath. But it was very necessary for them, as 
it is for all men, that they should keep the Sabbath. 
So God put the commandment to keep the Sabbath 
holy, among the commandments in which he shows 
what he most wishes men should do. You see, 
therefore, how God values the Sabbath. 

George. I am sure nothing is said in the fourth 
commandment about the Jews, more than about 
other nations. 

Mrs. M. I think there is not, my son. Wher- 
ever men have families, or man-servants, or maid- 
servants, or cattle, or visiters, there God commands 
that the Sabbath should be kept. If none but Jews 
have such things, then we should suppose none but ^ 
Jews are included in the fourth commandment. 

George, Will you tell me, then, mother, why 
uncle John says that none but Jews are bouxv^^c^ 
keep the fourth commaTidmeiit.'\ 



iO child's book om the sabbath. (Et&SL 

Mrs, M. It is because he supposes that the 
fourth commandment is one of the ceremonial laws 
of tbe Jews, which were done away when our 
Saviour died. 

George. Was the fourth commandment done 
away then, mother 1 

Mrs, M, No, my child. — I have shown you that 
the Sabbath was in existence two thousand five 
hundred years before the Jewish ceremonial law 
was given. It existed before that law, and could 
exist when that law was done away. 

George. But uncle John says the Jews punished 
Sabbath-breaking Vnth death, and that if we think 
the fourth commandment binding on men now, we 
must also punish with death those who break the 
Sabbath. 

Mrs. M, Can you tell me, George, how the Jew? 
punished men who were guilty of worshipin/ 
graven images t 

George. They stoned them to death. 

Mrs. M. And how did they punish the m? 
who was profane 1 

George: They stoned him to death. 

Mrs. M. And how did they punish the disc 
dient child 1 

Gtorge. They stoned him to death. 

Mrs. M. Well, George, do you think your i 
John supposes the second, and third, and 
eomnutndmentB are- 'parts o£ tVie 3evnA\v « 



£ye. 3.) sabbath binding on all. 41 

nial law, and not binding on men at the present 
day? 

George, O no, mother, he said that all the com- 
mandments but the fourth were very good, and 
ought to be kept by every body. 

Mrs, M, Why did not you tell him that if we 
admit the second, third, and fifth commandments 
to be binding on us as well as on the Jews, then 
we ought, on this principle, to punish the idolater 
with death, the profane man with death, and the 
disobedient child with death % 

George, I did not think of it, mother. But if 
he says again that the fourth commandment was 
only for the Jews, and is not binding on us, be- 
cause the Jews punished the Sabbath-breaker with 
death, I will tell him that for the same reason he 
must reject the second, and third, and fifth com- 
mandments. 

Mrs. M, God was the civil Head of the Jewish 
government. He was King of the Jews, in a dif- 
ferent sense from that in which he is King of other 
nations. He stood in a relation to the Jews simi- 
lar to that in which an earthly king stands to the 
country over which he reigns. As civil Ruler, or 
King of the Jews, Grod punished the crime of Sab- 
bath-breaking with death. He now punishes Sab- 
bath-breaking as he pleases, and when he pleases, 
either in this world, or in the next. But he also 

gives to civil rulers tYie n^ttjci ^xixcv^'^^i^^iS^* 

4% 



42 OmU)'8 BOOK OR IHB UBBATB. (Etc. 3. 

breaking aa tbej think proper. He does the same 
in regard to breaches of the second, third, and fifth 
comnmndmeDts. We need not look to see how 
the Jews punished those guilty of breaking tiiese 
commandments. We are nnder no obligation to 
adopt their mode of punishment. All the way it 
can interest us is, by showing that God regards the 
violation of the Sabbath as a heinous sin. 

What God added to the original Sahbath, to fit 
it to the peculiar institutions of the Jews, might 
cease to exist, and yet the original Sabbath remain 
in full force. The leaves may fall from the vine 
that twines around the iturdy oak, and the vine . 
itself die — while the oak may survive its short- 
lived companion, and battle with the storms of a 
hundred winters. Just so the Sabbath, which was 
more than two thousand years old when the Jew- 
ish government was formed, may last to the end of 
time — though that government, with which it was 
BO closely connected, was long ago overthrown. 

George, Uncle John said that the other com- 
mandments were moral, but the fourth command* 
ment was potUivt, and that this is one raaaoD why 
ha diooght this commandment ww mwA only for 
the Jewa. What did he mean, mother, when he 
•aid that the other commandmenta were moral 1 

JSn, M. He meoati I aapposB, that the oth«r 
oonunandmenta gnnr out of men'i relation to God, 
■nfl to Moh other; ao Aatif Godhadnottolduito 



Eye. 3.) sabbath binding on all. 43 

keep them, wo snould know they ought to be kept. 

George, I do not know that I understand you, 
mother. 

Mrs, M. I will try to explain it. Take the third 
commandment If God had. not forbidden us to 
speak his name lightly, or disrespectfully, we 
should know we ought not to do it. For he is our 
Maker and Ruler, and then he is so g^eat and 
good a God, we ought never to speak of him with- 
out reverence. 

So take the fiflh commandment. We should 
know we ought to obey our father and mother, 
even if Gt>d had not commanded us to do it. Our 
parents have done so much for us, and suffered so 
much for us, and we stand in such a relation to 
them, that our consciences and hearts tell us, with- 
out a commandment, that they deserve our love 
and obedience. This is what I mean when I say 
that moral commandments grow out of. men's re- 
lation to God and to each other. 

George^ And what did uncle John mean when 
he said that the fourth commandment is only posi- 
tive! 

Jfiv. M. I suppose he meant that if God had not 
commanded us to keep the Sabbath, there is ^o 
reason, so far as we can see, why we should be 
bound to keep it. 

Perhaps, after all, you will understand the di& 
ference better, between moral and positive com- 



44 



child's book on tiie sabbath. (Eve. 3. 



mandments, if I were to say, that moral command- 
ments are those, the reason for which we can see, and 
POSITIVE commandments those the reason for which 
we cannot see, 

George, Is there no reason, mother, which we 
can see for keeping the Sabbath ? 

Mrs, M, We can see just as much reason for 
keeping the fourth, as for keeping any other of the 
commandments. We can see as plainly that rest, 
one day in seven, tends to preserve the body in 
health, and the mind and heart in a proper state, as 
we can see the reason of the duties required in any 
of the commandments. I intend to prove this to 
you before we finish our conversations. But I must 
not turn aside farther to do it to-night. 

Charles, What is the difference between the ce- 
remonial and moral laws ? 

Mrs. M, One difference is, that the ceremonial 
laws were designed only for the Jews, while the 
moral laws are equally binding on every body. The 
moral laws were engraven on tables of stone by God 
himself, while the ceremonial laws were taken down 
from God's mouth, and recorded by Moses. 

Charles, Among which of these laws was the 
fourth commandment placed ? 

Mrs, M, God engraved it himself on one of the 
tables of stone among the moral laws, or what are 
called the ten commandments. 

Charles, If men had engraven Yr\\^t yi«a oxw ^^ 



Eve. 3.) SABBATH BINDING ON ALL. 45 

two tables of stone, they might have made a mis- 
take, and put the fourth commandment in the 
wrong place. Or, if it had been printed in a book, 
and bound up with other laws, the printer or the 
bookbinder might have made a mistake too. But I 
do not think God could make a mistake. 

Mrs. M. No, my* child, it is impossible for God 
to mistake. 

George. And you know too, mother, that when 
Moses had broken the two tables of stone, on which 
God had engraven the ten commandments, God 
gave Moses two more tables, and the fourth com- 
mandment was engraven on one of those tables, 
just as it had been on one of the others. And then, 
these two tables of stone were laid up in the ark, 
while the other laws which were written by Moses 
were only placed in the sanctuary. 

Charles. Were there any other laws engraven 
on the two tables except the fourth commandment, 
which any body supposes ought to have been placed 
among the ceremonial laws ] 

Mrs. M. None, my child. All that believe the 
Bible, think the rest of the laws are put in the right 
place, and ought to be kept by every body, as well 
as by the Jews. 

Charles. I believe the fourth commaiidment was 
placed where it ought to be, mother. 

Mrs. Jtf. If I were to idbIIilq f^scafexviSw^Vix^^xi^ 
to keep, only while you viex^ Tec«s«wa% Vsswv'^' 



46 child's book on toe sabB4Th. (Eve. 3. 

fit of Hickness, and without telling you, should place 
one of them among other rules which I made for 
you to keep as long as you live, would you nol 
ihiiik it very strange 'i 

George. It would be very sti'ange, mother, but 
thcu it would be possible for you lo put it thera 
by mistake. 

Mrs. M. Yes, my son, I might do bo. But sup- 
pose 1 had placed it there on purpose, would you 
not think that I was not ao careful as 1 ought to he 
to keep you from error J 

George. I shouid not know what to think, mother. 

Mrs. M. If I were very sick, and thought I 
should soon die, I should call you around my bed, 
to bid you farewell, and to give you my lost coun- 
sels. There would be a great many things which 
I sliould wish to say to you ; I could not tel! you a 
thouaandlli part of thera. 1 aliould have strength 
10 mention only a few. Now, if when I was so 
feeble that I could only just speak, I should say, 
there are ten things which I wish you to do, inid 
should ask one of you to take a pen, and sit by my 
bed, and write iheee ten things down, would you 
not think I wished to have you do them more than 
any thing else "i 

Susaa, I should, mother, and 1 should never for- 
get them. 

George. All of us would think so, mother 

Mrs. M. Now, my children, God once came down 



Ere. 3.) sabbath binding on all. 47 

from heaven, on purpose to tell the Israelites ten 
things wbieh he wished to have them do. He had 
informed Moses that on the third day he would de- 
scend in the sight of all the people) upon Mount 
Sinai. The Israelites were three days in preparing 
to meet God. On the third morning there weie 
thunderings and lightnings, and a thick cloud upon 
the mount, and the voice of the trumpet, exceeding 
loud, so that all the people in the camp trembled. 
The smoke of Mount Sinai ascended like the smoke 
of a furnace, and the whole mountain shook as if 
rocked by an earthquake. And so terrible was the 
sight, that even Moses said, I exceedingly fear and 
quake. The Lord appeared upon the top of Sinai, 
and in (he midst of the clouds, and thunders, and 
lightnings, spake to the whole host of Israel, who 
were around the foot of the mount. The words 
which God spake are recorded in the twentieth 
chapter of Exodus. They are the ten command- 
ments. The people heard the fourth command- 
ment as distinctly as they heard any of the rest. 

When God had given the ten commandments, he 
ceased to speak. He called Moses up into the 
mount, and then gave to him the laws which were 
designed only for the Jews, which are called cere- 
monial laws. 

Now, can we suppose that the Sabbath, which 
was given the fourth in order of these ten things, 
which God came down on Mount Sinai himself to 



48 CfilLD's BOOK ON THB 8ABB1.TB. (Ere. 3. 

tell the Israelites, was meant only for the Jews, 
when all the rest were meant for the whole world 1 
By what authority shall we ieparate what God hath 
joined together] 

There never w^as a more solemn and terrific scene 
than that in which God gave the fourth command- 
ment. Fire, darkness, lightnings, thunderings, a 
loud and terrible voice of a trumpet, all show how 
God regards the Sabbath, and how dangerous it 
must be to reject or to break the fourth command- 
ment. It would be no more a violation of God's 
holy law, to bow down and worship a Hindoo idol— 
or to take your Maker's name in vain— or to dis- 
obey and abuse your parents — or to kill one of your 
playmates — or to steal—- or to lie— than it is to pro- 
fane the Sabbath. The other commandments were 
given by the same authority as the fourth — were 
spoken amidst the same darkness, and lightnings, 
and thunders — and were engraven by God on the 
same tables. 

Remember this, my dear children, whenever you 
are tempted to break the Sabbath. If your com- 
panions urge you to play with them, or to do any 
other wrong thing on the Sabbath, think how God 
spake from the top of Sinai and said — ** Remember 
the Sabbath-day to keep it holy." 

The Sabbath is a memorial, or sign, that God 
made the world. And if God made the world, then, 
doubtless, he watches over it, and rules it. He 



Eve. 3.) BABBATa BINDING ON ALL. 49 

made us, and rules us, and watches over us. We 
are bound to servd and worship him. We are 
under obligations to please him, and to obey his 
commandments. He must be glorious and powerful, 
wise and good. Every Sabbath was fitted tb remind 
men of these truths, and to impress them on their 
hearts. Can we believe, then, that this memorial 
was meant only for the Jews 1 

The fourth commandment occupies a peculiar 
place among the commandments. The first three 
tell us of our duties to G^od, and the last six, of our 
duties to our fellow-men. The Sabbath stands be* 
tween these two sets of commandments, and binds 
them together. Without it, neither piety to God, 
nor love to men, would long exist. An old writer 
remarks, ** The fourth commandment is put into 
the bosom of the decalogue, that it might not be lost 
— it is the golden dasp which joins the two tables 
together." 

I will mention only one more reason, this even- 
ing, why I think the Sabbath was not a part of the 
Jewish ceremonial law, but was designed for all 
mankind. The Holy Spirit vmtes the moral law 
on the hearts and consciences of God's people. 
This is what God promised. ** I will put my laws 
in their minds, and write them in their hearts." 
They love God's law. Biit it is a fact, that good 
men love the fourth commandment as well as 
either of the ten. The Sabbath is a precious day 

5 



'60' cBiLp's BOOK ON TBS U22AIU. (Ere. 3< 

to their souis. The more thejr become like the 
Saviour, the more they love the Sabbath. The 
fourth commandment is engraven on the fleshly 
table of their hearts, as plainly aa it was engraven 
by the linger of God, on the tables of atone. Now, 
it would be very strange that the Holy Spirit should 
always engrave the fourth commandment on the 
hearts of christians as deeply as either of the other 
commandments, if.it ceased to be a law, and be- 
came a dead letter, eighteen hundred years ago. 

Mri. M. Before we close our conversation, this 
evening, let me see, George, whether you remem- 
ber what reasons I have given, for thinking that 
God designed the Sabbath to be observed to the 
end of the world, and by men of all nations. 

George. You lold ua, mother, that if the Sab- 
bath was sanctified at the dose of the work of 
creation, it must be meant for the whole world 
as much as for the Jews. You said that if it had 
been meant only for the Jews, it would not have 
been engraven on the two tables of stone with the 
other nine commandments which every body ought 
to keep ; and that God would not have spoken it 
with the other nine commandments on Mount 
Sinai. 

You said that tha fourth commandment is placed 
between the three commandments which teach ou' 
duties to God, and the six which teach our dut' 



Eve. 4.) SABBATH BINDING ON ALL. 5] 

out the fourth commandment the other nine would 
all probably be neglected. You said, too, that when 
the Holy Spirit writes God's law on the hearts of 
christians, he writes the fourth commandment as 
plainly as either of the ten ; and that this is strange 
if the fourth commandment ceased to be binding 
on men eighteen hundred years ago. 



JBlTEJyiJS'G JV. 



SABBATH BINDING ON ALL. 

Mother, said Charles, as soon as they were 
seated, as usual, around the table the next Sabbath 
evening, Thomas Bradish wanted me to go out into 
the woods with him to-day, after we got through 
Sabbath school, and pick up some chesnuts. 

Mrs. M, What did you tell him 1 

Charles, I told him that it was wicked, mother. 

Mrs. M. And what did Thomas Bradish say to 
Oiat? 

Charles. He said that nobody would know it, if 
it was wicked. But I told him God would see us, 
and be very angry with us, and I would not go with 
him. 



52 child's book ok the «asbath. (Ere. 4. 

JUr*. M. And what did Thomas say then 1 

Charlet. He said that I was frightened by what 
tny mother told me about the Sabbath. He said 
his mother never talked to him about keeping the 
Sabbath, and if she did he would not be so foolish 
as to mind her. 

Mrs. M. Thomas Bradish is a very wicked hny 
to talk so, and I fear he will come to no good end. 
But did Thomas go into the woods after chesnuts 1 

Charles. Yes, mother, I saw him and another 
boy, going across the fields, toward the mountain, 
just as the bell began to ring for meeting. 

Mrs. M. Do you think, Charles, that Thomas 
Bradish and the other boy would have dared to go 
to Mount Sinai, and climb up into the trees after 
chesnuts, if there had been any there, when the 
dark clouds were all around the top of the moun- 
tain, and the lightnings were flashing thick, and the 
thunder roaring very loud, and God was command- 
ing the people to remember the Sabbath-day to 
keep it holy 1 

Charles. No, mother, he would have been terri- 
fied, as the Israelites were, and wanted to fly as far 
from the mountain as be could. 

Mrs. M. But, Charles, God was as near, wbsn 
Thomas Bradish went to get chesnuts on the mmin* 
tain, to-day, as he was to the people of Israel wfaeti 
be came down on Mount Sinai, and gave the fourth 
eoannandment. And though it did not thunder 



Eve. 4.) SABBATH BINDING ON ALL. 53 

and lighten, tnd though Thomas Bradish did not 
hear any voice from the top of the mountain, tell- 
ing him to rememher the Sabhath-day to keep it 
holy, God was just as angry as he would have been 
if Thomas Bradish had gone to Mount Sinai to 
look for fruit, on the next Sabbath afler God gave 
the ten commandments to Israel. 

Here Mrs. M. was called to the door ; — when 
she returned she said. 

You ought to be very thankful, Charles, that you 
did not go with Thomas Bradish and break the 
Sabbath to-day. He fell down from a tree this 
afternoon, and was almost killed. 

Charles. Did he, mother ? 

Mrs. M. I have just heard so. One of his 
neighbors has come, in haste, to get your father 
to go and dress his wounds. The man said, that 
Thomas and the other boy wandered over the 
mountain till almost night, without finding many 
chesnuts. There had not been frost enough to 
open the burs. At last they came to a high tree 
which was loaded with chesnuts. They tried to 
beat them off with clubs and long poles, but they 
could not get many in that way. So Thomas said 
he would climb up into the tree, and shake some 
off. The other boy told him he had better not, for 
the branches were slender and would easily break. 
But Thomas said he would not come so far, and 
look so long, and go home without any chesnuts m 

6» 



■y. 



54 child's book on the saebxth. (Ere. 4. 

his pockets. So he climbed up into the tree nnd 
began to shake. He went oat too far on one of 
the limbs, and it broke. Thomas caught hold of 
another limb, but that broke too, and he fell to the 
ground. He was hurt badly, and if he escapes 
with his life, he must be very thankful. 

Stuan. I am glad that our mother tells us to 
keep the Sabbath, are not you, Charles ! 

Mrs. M. Children are very apt to think their 
parents make them keep the Sabbath too strictly. 
But Thomas Bradish will wish, to-night, that his 
mother had taught him to observe the Sabbath bet- 
ter. Poor boy ! I hope he will learn from this 
accident to " remember the Sabbath day to 1^^ it 
holy ;" and I hope, too, that his mother will 1|ii^ni 
to be more faithful in giving good advice to \fir 
children. 

Charlet, Are there not more people wounded 
and killed on the Sabbath than on any other day t 

Mrt. M. A great many accidents happen on jhe 
Sabbath. I see some mentioned in the newspapers 
almost every week. I think there are more, ia 
proportion to the number of people employed ia 
labor, and in amusements, and on excursions of 
pleasure, than on other days. 

There is something striking in the many acci- 
dents that happen on the Sabbath. It would be 
dreadful to be taken out of the world while violat- 
ii^ one of the commandmenta oE Qq&. 



Eve. 4.) SABBATH BINDING ON ALL. 55 

George, But, mother, uncle John says, that the 
accidents which happen on the Sahbath would 
happen, in the same circumstances, on any other 
day. He days accidents are no proof that God is 
angry with those who break the fourth command- 
ment, or that it is still binding. 

Mrs, M. I know, my son, that this is not a world 
in which God rewards men, fully, according to 
what they do ; and that we ^ought to be cautious 
how we think Gqd is more angry with men who 
meet with accidents and misfortunes, than he is 
with others. But the Bible tells us thai; God in 
former day» sometimes cut down men suddenly 
v^l^ they were guilty of great sins. When God 
dii{!ao,.he was said to punish men by special judg- 
nieiiA. When we see similar things happening 
now, we cannot tell that he does not punish men 
in the same way. The best people in the worlcl 
have thought that God sometimes punishes, now, 
by special judgments, those who are very bold and 
daring in sin. When, for example, a profane per- 
son dies, instantly, with an oath on his tongue, 
they think that if the reason of his sudden death 
was given, as the reason for the death of some 
wicked men is given in the Bible, it would appear 
that God cut him down, by a special judgment, for 
his profaneness. 

Your uncle John says that the same afifi.\dfi?x^ 
would happen f in similaT cAxcam&x^ds^^A.^^ ^^ ^^s^*^ 



i 



56 



child's book on the sabbath. (Eve. 4. 



other day as well as on the Sabbath. I have no 
doubt that they sometimes would. For instance, a 
party of thoughtless young men and women take 
a sail-boat and go out into some bay, or on to some 
lake, for pleasure, on the Sabbath. They do not 
know how to manage the boat. They are not used 
to trimming the sails and turning the rudder about. 
They cannot guide the boat as old sailors would. 
A light gale springs* up, and they know not what 
to do. They get frightened, perhaps, and through 
their mismanagement, the boat upsets and they are 
drowned. 

I suppose the same things would happen some- 
times on any other day of the week, as well as on 
%M Sabbath. But does this show that they were 
not drowned as a punishment for their Saobath- 
breaking 1 If you eat too much, you will suffer for 
it. The glutton may have the gout, or some other 
disease, in consequence of high living. But this is 
a punishment. God works no miracle in punish- 
ing the glutton. The gout comes in the natural 
course of things ; but it is none the less a punish- 
ment, and none the easier to bear, for that. 

So we might say of the sailing party, even if 
they were not drowned by a special judgment. 
Would the drowning, on the Sabbath, be any 
easier, for coming in the natural order of things 1 
Would it be any the less a punishment 1 
If the glutton had let high \\Vm^«Xoti^,\i^'wwik7 



Eve. 4.) SABBATH BINDING ON ALL. 57 

not have had the gout ; and if the sailing party had 
kept the Sabbath as they ought, they would not 
have been drowned. 

And do not think, my children, because you may 
break the Sabbath once or twice, or several tiroes, 
and not be punished, that God will never punish 
\ you. You will certainly be punished at last, and 
may be punished yet in this world. I suppose that 
all the sailing party had often been guilty of break- 
ing the Sabbath, before the day on which they were 
drowned. But they did not hear any thunder, or 
see any lightning, to show that God was angry 
with them for profaning his holy day, and they 
thought he never would punish them. So they 
grew bolder and bolder, and more and more bard* 
ened, until they thought they would make a sail- 
ing party on the Sabbath. They did so, and were 
drowned. But if they had minded what their pa- 
rents or Sabbath-school teachers told them, when 
they broke the Sabbath at first, by going with 
wicked boys and girls to play, they would not have 
gone on this party. So you see they were punished 
at last for what they did long before. 

But I have a few things more to say to you about 
the fourth commandment. There are two more 
objections, George, that your uncle John makes, 
which I promised you, last week, I would answer 
to-night, as I was too busy to answer them then. 
Ymi may mention them. 



58 child's book on the sabbath. (Eve. 4. 

George. Uncle John said that the Sabbath was 
not known before the time of Moses ; for the Bible 
declares that God gave it to the children of Israel 
as a sign of the covenant he had made vnth them, 

Mrs, M, The Bible does say so several tiroes, 
but I think this does not show that the Sabbath bad 
never been known before the Israelites came out 
of Egypt, or that it was not meant for others be- 
sides the Jews. Do you think, George, that there 
never was any rain on the earth for sixteen hun- 
dred and fifty years before the flood ? 

George, I have no doubt there was ; for if there 
had been no rain there would have been no water 
to drink, and the fields would have been parched 
and dried up. 

Charles. But you told us, mother, one evening, 
that there is not rain very often in some parts of 
Egypt. But Egypt is a very fertile country. 

Mrs. M, Do not the fields in Egypt need any 
water 1 

Charla, O yes, mother, the fields need water, 
but they get water for them out of the Nile. 

Mrs. M. And where does the Nile get water 1 

Charles. I do not know — I have not thought of 
that. 

Mrs. M. The water of the Nile comes. from 
heavy rains among the mountains in Abyssinia^ 
v^rhere the Nile, which is a very long river, rises. 
Bat T think if there shouVA "be xio T^\vk tot"^ few 



Eve. 4.) SABBATH BINDING ON ALL. 59 

years in Abyssinia, there would not be much water 
in the Nile, for the fields, or for the cattle, or for 
man. 

Charles. There must have been rain then, mother, 
before the flood ; but I wonder what rain before 
the flood has to do with the fourth commandment. 

Mrs, M. You must not be too impatient, Charles, 
if you wish to learn. I shall show you very soon 
why I asked George whether there was any rain 
before the flood. 

Can you tell me, George, what makes the rain- 
bow] 

George, The rays of the sun refracted from the 

drops of rain in a cloud. 

Mrs, M, Then there must have been rainbows 
before the flood. 

George, Yes, mother, a great many times. 

Susan. How beautiful Adam and Eve must have 
thought the rainbow, when they first saw it painted 
on the dark cloud ! 

Mrs, M, When Noah bad come out of the ark, 
God said to him, ** I will establish my covenant 
with you ; and this is the token of the covenant 
which I make between me and you — I do set my 
bow in the clouds, and it shall be for a token of a 
covenant between me and the earth." Now, by a 
token here, God means the same thing that he 
means by a sign, of his covenant with Israel. 

Charles, O mother, now 1 be^xi \jJi ^^^ 'f^'^ 



60 CHILD^S BOOK ON THE SABBATH. (£ve. 4 

you asked George about the rain before the flood 

Mrs. M, As the rainbow, which was almost as 
old as the world, was set in the cloud for a sign of 
6od*s covenant with Noah, so the Sabbath, which 
had been two thousand five hundred yean in exist- 
ence, was given as a sign of God's cofenant with 
the Israelites. 

Now, George, you may mention the other objeo* 
tion made by your uncle John. 

George, He said that the fourth commandment 
has expired of itself, or else has been repealed ; 
for Paul told the Colossians that the Sabbath-days 
are ** a shadow of things to come," and reproved the 
Galatians because they observed days, and monthii 
and times, and years. 

Mrs, M. If a law is limited to some pairticular 
time, when that time arrives it is a law no longer, 
and is said to expire by its own limitation. For 
example, if Congress, for some reason, should think 
fit to make a law that no vessel should sail from 
any port in the United States for sixty days ; when 
the sixtyMays ended, the law would cease to be 
binding. It might be said to die or to expire, and 
vessels might sail without leave from Congress. 
There would be no law against it. It would be as 
lawful for ihem to sail, as though a law forbidding 
them to sail for sixty days had never been made. 

But Congress might make a law that vessels 
should not sail from any port Va xyv«\3xi\\»i^tatiuak^ 



Etc. 4.) ussats wantata m ai.i« SI 

withnut saying how long the law should last. If 
such a law was made, it would be binding until 
Congress should repeat it, or say it was a law uo 

JHotT it is not said, in the fourth comraandmentr 
how long it should be binding. It is not said that - 
it should be a law for a thousand years, or two 
• iboutand years, or until the Messiah came. 
■ It would, therefore, never ceaae to be a law un- 
til repealed by the same authority that made it. It 
would never expire by its own limitation. 

Well, then, has God repealed the fourth com* 
mandment 1 — Has he said it shall not be a law any 
longer 1 Your uncle John and others who think as 
he does, quote several passages from Faul'a Kpis- 
ties, to show that the fourth commandment has 
been repealed. I need not examine every one of 
thetn, for what I shall say on one of the passages, . 
will apply to the others. 

I will take what Paul saya in Colossians, 2 : 16, 
17 — "Let no man, therefore, judge you in meat; 
or in diink, or in respect of a holy day, or of the 
new moon. Or of the Sabbath days, which are s 
ahodowof things to come r but the body is Chrbt." 
George. I did not know, mother, that Paul wrote 
BO about the Sabbath. 

Mrs. M. The Jewish feasts are often called Sab- 
baths in the Old Teatament,and some »i\>'(WA^vi:&t 
in ti^j»g«aj:e,iWaiUtheaefeasU,anB.ti'iV'&« "««*•■• 



62 CHILD^S BOOK ON THE SABBATH. (EvC. 4. 

ly Sabbath. But 1 do not think this very probable. 
The Jews who earlv became Christians, were 
very fond of their old customs and modes of wor- 
abip. They were particularly fond of the Sabbath. 
The Gentiles who became Christians, kept the ^rst 
day of the week, as the day of rest. This, at that 
time, was called the **Lo/'d*s dat/,** to distinguish 
it from the Jeioisk Sahbath, The Jews, too, kept 
the Lord's day : but some of them, also, kept the 
seventh day, which was their former Sabbath. 
Those Jews who kept both days, wanted that the 
Gentiles should do the same. When they lived in 
the same neighborhood, and belonged to the same 
church with Gentiles, I have no doubt they some- 
times talked about them harshly, for not resting on 
both days. Paul did not believe the Gentiles were 
under obligation to keep the seventh day, or 
Jewish Sabbath. He was willing that the Gentiles 
should observe it, as well as the Christian Sabbath, 
or Lord's day, if they chose to keep both. But he 
would not let the Jews compel them to keep the 
seventh day. He would have every man do as he 
pleased in regard to keeping it. This was the 
reason why he said to the Colossians, " Let no man 
judge you in meat, or in drink, or in respect of a 
holy day, or of the new moon, or of the Sabbath 
days." • 

Paul knew that the Jewish temple and nation 
would soon he destroyed, and that tV\en \)cv% ^em^ 



Eve. 4.) SABBATH BINDING ON ALL. 63 

ceremonies and institutions would speedily be for- 
gotten. For the sake of peace, therefore, he let the 
Jews keep the seventh day, their former Sabbath ; 
but then they must also keep the Lord's day. *,", 

It. was not the day of rest which Paul says was 
'* a shadow of 'things to come." It was only the , 
Jeunsh Sahhath, The christian Sabbath, which * 
was already kept on the first day of the week, was 
not repealed ; but it remains, and will remain, as in 
the time of Paul, till days and weeks are known 
no more. 

This is a very interesting part of our subject, 
my children, and as. we can spend a little time 
longer in conversation this evening, I will mention 
one or two more reasons why I think Paul did not 
mean to repeal the Sabbath. 

The apostles contended against tho ceremonial 
law of the Jews, and said that it was never designed 
for the Gentiles. They preached against it, and 
wrote against it, lus much as was necessary ajnd 
proper in their circumstances. They said that 
Christ had blotted it out, that it was waxing old, 
and ready to vanish away. 

Now, my dear children, look at what has hap- 
pened, and see if it corresponds with what the 
apostles said should come to pass. The rites of the 
ceremonial law, the many washings, the division 
of meats into clean and unclean, all vanished away 
long since from the cbnstian c^xxxi^ — C!itccv^\i»a* 



64 CmtD's BOOK ON THI UBBATO. (Et*. 4. 

blotted them out. This is juBl wliat Paul paid 
would happen. But hat Uie Sabbath vattitAed 
away? Far from it. Paul kept it himseir, and 
taught others to keep it by his example. The 
other apostlfiB kept it, and the earliest saints and 
martyrs kept it. It baa been kept from that day to 
this, and the fourth command ment seems no more 
likely to vanish away from the chnrch of Christ 
than any other commandment of the ten. I should 
not know why this is so, if I believed, with your 
uncle John, that the fourth commandment was re- 
pealed as long ago as the days of Paul. I think it 
is very evident that the Sabbath, which has fared 
■o differently from the ceremonial law, was no 
part of this law. I think that the Sabbath, which 
has so long outlived what the apostle calls the 
hand-vniting of ordinances, is no part of these 
ordinances. I am, therefore, fully satisfied that 
your uncle John gives a wrong meaning to the 
words of Paul. 

George. The prophets foretold many things 
which would happen in the church of Christ. Do 
they ever foretell, mother, that there would be any 
Sabbath kept then t 

Mrs. M. Yes, my son, Isaiah, in the fifl;y-Bixtfa 
chapter of his prophecy, says, there would be a 
Sabbath among the Gentiles, who would be con- 
verted to Ood. The chapter'is a short and beauti- 
ful one, and I hope all of you will read it to-night. 



Eve. 4.) SABBATH BINDING ON ALL. 65 

before you retire :o rest. Certain persons were 
prohibited, by the ceremonial law, from coming 
into the congregation of the Lord. Of these* God 
says that if they will keep his Sabbaths, ** even 
unto them will I give in my house, and within my 
walls, a place and a name better than of sons and 
of daughters." This shows that the Sabbath would 
outlive the ceremonial law, and be blessed by God 
in the christian church. 

And why should not the Sabbath exist in the 
Christian as well as in the Jewish church 1 I have 
told you already that men need it in every age and 
in every country. And would God take away from 
his church so great a blessing, which it had long 
enjoyed ? 

And the Sabbath is not only as much needed in 
the Christian church as it was in the Jewish, but it 
can be made even more useful now than it was 
at that time. The Jews did not have so many 
means of making the Sabbath profitable as God has 
given to the Christian church. God has revealed 
his will more clearly to us than he revealed it to 
them. They lived in the twilight. We live in the 
full light of noonday. The Holy Spirit is now shed 
forth more abundantly on men than before the 
death of our Saviour, and greater numbers are 
converted to God by the preaching of the Gospel. 
But men must assemble together, or there can be 
no public preaching, and they would not assemble 

6* 



66 child's book on the sabbath. (Eve. 4. 

if there was no Sabbath. To the Jew, the Sab- 
bath was the brightest among many stars ; to the 
Christian, it is the sun in the firmament, shining in 
all its glory. 

You might almost as well close every church, 
and destroy every Bible, and seal the lips of every 
minister in christian lands, as to abolish the Sab- 
bath, or have it regarded only as made by man. It 
is now the special day for prayer, for communion 
with God, for self-examination, for religious read- 
ing and meditation ; and more persons, probably, 
become pious, from the divine blessing on the pub- 
He and private services of the Sabbath, than on the 
means employed during all the other days of the 
week. If God, then, did not mean to have the 
Sabbath binding on all, but only on the Jews, it 
would almost appear to show a want of wisdom or 
of goodness. Man would, in such a case, seem to 
be, in this matter, wiser or more benevolent than 
God ; for man would then, of his own accord, have 
continued a valuable and necessary institution, from 
which God had withdrawn the sanction of his au- 
thority. 

God must, too, I thinH, have meant that the Sab- 
bath should be binding on alLto the end of time, as 
well as on the Jews, or else he would not so con- 
stantly distinguish it with his favor. Why does he 
let his people love the Sabbath so well 1 and why 
does he continue to bless so richly the services of 



Eve. 4.) SABBATH BINDING ON ALL. 67 

that (lay, if he designed the Sabbath only for tlie 
Jews, and recalled his command to keep it nearly 
two thousand years ago ? I cannot believe that he 
has recalled his command, and so I must think that 
when he spake from Sinai, and said, " Remember 
the Sabbath-day to keep it holy," be meant to bind 
you, and me, and eveiy person, in every age, to 
keep the Sabbath, just as much as he bound those 
who heard the trumpet, and saw the clouds and 
lightnings around the top of the mount, when the 
fourth commandment was originally given. 

I have dwelt the longer on this part of our subject* 
because I wished to convince you that the Sabbath 
is not now, as some assert, merely a day which it is 
expedient to keep, but that it is a day which God 
has commanded to be kept till ihe end of time. If 
men think that God has not required them, in this 
age, to observe the Sabbatb, they will be likely, 
often, to neglect or violate it; nothing will restrain 
them from this but the warning voice of God, 
" Remember the Sabbath day, to keep it holy." 

And to the christian it is not a matter of indif- 
ference, whether God still regards the Sabbath 
with peculiar favor. The christian loves to think, . 
when the Sabbath cones, that he can look for the 
special blessing of Ood on bis worship, his medi- 
tations, and his reading ; for God, who cannot lie, 
has promised such a blessing. Prove to the chris- 
tian that no such promise has been made, and you 



68 child's book on the sabbath. (Eve. 5. 

would fill his bosom with sadness. He would still 
love the Sabbath — he would still delight in its 
duties, but he could not say with a gushing heart, 
** TJm is the day which the Lord hath made, we 
will rejoice and be glad in it." 



JBVJBJ^MJ^a Fi 



CHANGE OF THE SABBATH. 

George, You told us, mother, in our former 
conversations, that the fourth commandment was 
meant for all other nations, as well as for the Jews. 

Mrs, M, Yes, my son. 

George, And you told us that it had never been 
repealed, and so must be binding now. 

Mrs, M, Yes, I told you that, too. 

George, Well, then, mother, why do not good 
people keep the fourth commandment 1 

Mrs, M. Do not good people keep it, my' son t 

George, No, mother, I do not see that they do, 

.h^^be fourth commandment says, ** The seventh day 

is (M Sabbath of the Lord thy GU>d." But we keep 

ttie first day of the week as the Sabbath, and we 



Eve. 5.) CHANGE OF THE SABBATH. 69 

work on the seventh day, in which God says, " Thou 
shalt ijot do any work." Is not this to break the 
fourth coroinandment ? 

Mr9, M, This is what tee will converse about 
this evefdng. I will try to show you why we keep 
the first day of the week a$ the Sabbath, and iwt the 
seventh day, and that this is no breach of thejimrth 
commandment. 

Time has been divided into three periods. The 
first of these three periods is called the Patriarehal^ 
and extends from the creation to Moses. The 
second is called the Mosaical, or Jewish, and ex- 
tends from Moses to Christ. The third is called 
the Christian, and extends from the time of our 
Saviour to the end of the world. 

During the first and second of these periods the 
Sabbath was a sign or memorial to make men keep 
in mind swne great event. During the first or Patri- 
urchal period, it was a sign of God's resting on the 
seventh day, after he had created the world. The 
Sabbath began on the day in which God rested, 
and came every seventh day. 

During the second, the Mosaical or Jewish 
period, beside being a sign of God's resting from 
the work of creation, it was also a sign of the re- 
lease of the Jews from their bondage in Egypt, Gi>d 
says to the Jews (Deuteronomy, 5 : 15,) " And 
remember that thou wast a servant in the land of 
Egypt, and that the Lord thy God brought thee . 



70 child's book on the sabbath. (Eve. 5. 

out thence, through a mighty hand and by a 
stretched out arm ; therefore, the Lord thy God 
commanded thee to keep the Sabbath day." 
Learned men say it is highly probable that the 
exact reckoning of time, from the creation, was 
lost by the Israelites during their heavy bondage, 
and that they hegan to reckon their Sabbaths from 
the day when they came out of Egypt, 

During the third, or the Christian period, it is 
natural, therefore, to expect the Sabbath would be 
a memorial of some great event, and would, as in 
the two former cases, be reckoned from the day in 
which that event happened. Such an event is the 
resurrection of the Lord Jesus Christ from the 
dead. If the creation of the world was worthy to 
be kept in mind by a memorial like, the Sabhath, 
the redemption of the world by Jesus Christ is 
equally worthy. Indeed, the Bible represents it as 
more worthy. " Behold I create new heavens, 
and a new earth ; and the former heavens shall 
not be remembered nor come to mind." The pro- 
* phet, in this passage, seems to mean, that the work 
of redeeming the world from sin is more glorious 
than the first creation, and should be commemo- 
rated in its stead by the same sign. This sign is 
the Sabbath. From what the prophet says, then, 
as well as from what was done during the two 
former periods, we are led, I think, to expect a 
change in the day of keeping the Sabbath. 



Eve. 5.) CHANGE OF THE SABBATH. 71 

George, Has the day, then, been changed ] 

Mr9> M, I think there is evidence enough that 
it has. 

Our Saviour appeared to his disciples, soon after 
he arose from the dead, on the first day of the 
week. The first day of the next week he appear* 
ed to them again, as they were assembled, and 
probably for worship. 

The day of Pentecost was on the first day of the 
week, when the promise of Christ to send the 
Holy Spirit to his disciples was fulfilled. The first 
day of the week was kept as the Sabbath in the 
time of the apostles. Paul, at Troas, met with the 
church when they came together, on the first day 
of the week, to break bread. He tells the Corin- 
thians to lay by them in store, for the poor saints, 
on the first day of the week, as God had prospered 
them. He gave the same order to the churches in 
Galatia. The apostle John speaks of one day of 
the week as familiarly known, when he wrote, by 
the name of the Lord's day. " I was," says he, 
*' in the Spirit on the Lord's day.*' That this was 
the first day of the week, I have no doubt ; and 
that it was so called on account of the resurrection 
of Christ from the dead on that day. 

George. But, mother, you have not mentioned 
any command of the Lord Jesus Christ, or of his 
apostles, to change the seventh day for the first. 
Why was there not a direct comndand to make the 
change, if God meant it should be \nA.d&'\ 



73 cscn'a book or toe suBAnL (Eve. S. 

Mrt. M. It is true that I have not mentioned 
any direct connmand for this change, — nor is ihere 
any in the Bible. But, my son, the apostles wero 
inspireil by Go<I to instruct his people in their 
duty, — and do you suppose they would change the ' 
day of keeping the Sabbath, or suffer the churches 
to change the day, if God I'lad not shovrn them thai 
it was his will to have the change take place 1 

George. No, mother, 1 think they would never 
have done that. 

Md. M. The example of the apostles, in such 
s case, is as binding on u9 as a cnmrnund would be, 
—for it shows clearly what the will of God is. 

George. But, mother, it would have been sf> 
easy to record a command in the Bible, that I won- 
der it was omitted. Then there would be no dis- 
putes in the world about what day men ought to 
keep as the Sabbath. 

Mrt. M. Men will never be in want of some- 
thing to dispute about, so long as they dislike the 
initli. God knows beat how much ought to be re- 
corded in the Bible, and though many persona 
-vronder why God did not have more said in the 
Bible, on some pmnis, I have no doubt that the 
Bible is better as it is now, than men could make it. 

George. Bui, mother, do you know of any rea- 
son why there was no direct command giyen by 
th9 apostles for changing the Sabbath from lb« 
awMDtb to the first dav of the week t 



Eve. 5.) CHANGE OF THE SABBATH. 7'i 

Mrs, M, One reason was, the peculiar state of 
the cburch at that time. The Jews were very fond, 
as I have told you already, of their customs, and 
of none more than of the Sabbath. If the change 
from the seventh to the first day had been , made 
suddenly, and by express command, the Jews would 
have been much offended. They would have had 
strong prejudices against the Gospel; and might 
for this very reason have rejected it. The apostles 
knew that in a little time all these Jewish customs 
would be swept away ; and as there was nothingf 
positively wrong in keeping the seventh day, they, 
suffered the Jews to keep that, together with the 
first. Just so they suffered the Jews to keep the 
passover, as well as to celebrate the Lord's Sup- 
per. But when the temple was left vnthout one 
stone upon another*, the Jewiab priesthoodt and 
altars, and sacrifices, and Sabbaths, all disappjeared. 
The Lord's day took the place of |he Jewish Sab- 
bath ; and the &st day took the place of th^ seventh, 
as a day of vest. 

George, X>o early writers give any account of 
this change 1 I should think that if there wi^ such 
a change as you have told us of to-night, they would 
mention it. 

Mrs, M, They do mention it, my son. Ignatius, 
about the year of our Lord 101, calls the first day 
of the week ** the Lord's day, the day consecrated 
to the resurrection, the queen and prince of all 

Sabbath. "^ 



(Eve. & 

days !" He eays, loo, " Let every friend of Christ 
celebrate the Lord't dajf." Pliny tbe younger, ia 
a letter to the emperor Trajan, in the year of our 
Lord 107, says that the clirialiaiis were accustom- 
ed, " on a Hated day, to meet befure daylight, and 
to repeat among themselves a hymn to Christ as to 
a God," Tbe Roman persecutors were accustomed 
to put this question to tbe martyrs, " Have you 
kept the Lord's day T" showing that the early 
christians did so. In the year of our Lord 147, 
Justin Martyr, in an apology addressed to the em- 
peror Antoninus, in which he would be careful to 
slate nothing but what was true, says, " On the day 
called Sttnday, there is a meeting in one place, of 
all the christians who live either in towns or in tbe 
country. Every one of us christians keeps the 
Sabbath, meditating in the law and rejoicing in the 
works of God." Euscbius, the great wiiter of 
Church History in ancient times, says, about tbe 
year of our Lord 320 — " On each day of our Sa- 
viour's resurrection, that is, on every first day of 
the week, which is called Lord's day, we may see 
those who partake of the consecrated food, and that 
body (of Christ) bowing down to him." He says, 
also, that " all things lokaisoever it wat duty to do 
OH the Sabbath," that is, the Jewish seventh day, 

"these we have Tlt^NSFERRED TO THE LoRd's 
DAX AS MORE AFFEOPRIATELY BELONQINC TO IT." 

He says, also, that it was handed down to tbem 



Eve. 5.) CHANGE OF THE SABBATH. 75 

from former times, that they should meet on the 
Lord's day. Many other ancient writem say the 
same. It is as evident as any thing can make it, 
that the apostles and early christians kept the first 
day of the week as the Sabbath. And they never 
would hftve done this, if they had not good autho- 
rity. We keep the first day because they kept it, 
and because we believe they would never have 
changed the day, without knowing such was the 
will of God. 

I will mention only one more reason for thinking 
that the Sabbath has been changed from the seventh 
to the first day of the week, by divine authority. 
It is this : God bestows the same blessing on the 
first day, now, which he originally promised to thfe 
seventh ; and I cannot believe he would do this, if 
men had altered the day of keeping the Sabbath 
vnthout his permission. By distinguishing the first 
day of the week so highly with his favor, he shows, 
I think, that he approves the change. 

I will now try to show you that this change is 
not a breach of the fourth commandment. 

You told us, George, in our first conversation, 
that God was six days in makmg the world, because 
he meant to have men work six days before they 
had a day of rest ; and Charles told us, that the 
reason given in the fi)urth commandment why God 
sanctified the Sabbath, is, that he rested on the 
Roveiif ]j (lav after he had finished mnkino: the world. 



76 child's book on the fiABBATtt. ^EtC 5. 

The Sabbath, therefore, was a memorial of the 
work of creation. But, George, if it had been kept 
'on any other day be;side that which the Jews called 
th(p seventh, might it not have been a memorial of 
the creation just as ^irell t 

(xeorge, I think so, mothet*. 

Mrs, M, And ^ould it not teach men juslt as 
well that they ought to rest, if kept on any odier 
day, as if kept on the seventh ? 

Creergo, 1 think so, mother. 

Mrs, M, Then if the commandment had been, 
*' Thou shalt work six days, and then rest one day; 
and then thou shalt Work six days more, and reaC 
another day,'' and so on, you think the Sabbath 
might have been just as well kept, after the fourth 
commandment was given, on the day which the 
Jews called the sixth, or the fifth, as on the 
seventh ? 

George, I do not see why it might not, mother. 

Mrs. M, Well, then, >et us look at ^be fouith 
commandment, and see whether it is not so ex- 
pressed, that the day may be changfed withovt 
breaking the command mreiit, or changipg its deagn. 
You may repeat the first part of it, George* 

George, ** Remember the Sabbatl^ day to keep 
it holy." 

Mrs. M' So we 'oa'R remember the SabhaA day^ 
to keep it holy, just as well on any other day as the 
gevmik without breaking the fourth commandment, 



Eve. 5.) CHANGE OF THE SABBATH. 77 

if we have evidejice that we ought to keep the Sab- 
bath on some other day^ You may repeat the next 
part of the commandment, Charles. 

Charles. ** Six days shalt thou lahor and do aE 
thy work." 

Mrs, M, This part of the commandment would 
be kept just as well if we were to observe the Sab- 
bath on the first day of the week as on the seventh 
day. It is not said which of the seven days we 
shall devote to lahor, but only that we shall work 
six days, and rest one. So this part of the com- 
mandment does not hinder a change in the day for 
keeping the Sabbath. What is in the next part of 
the commandment, Susan ? 

Susan, ** But the seventh day is the Sabbath of 
the Lord thy God." 

Mrs, M, This, you will observe, only says that 
the seventh day was, at that time, the day of 
rest — it does not say it always should be the day 
of rest. The seventh day answers the purposes of 
the Sabbath no better than either of the other days 
would. If God pleased, he might change the day of 
keeping the Sabbath, without repealing the com- 
mand to keep (me day in seven as holy. For you 
must remember that the Sabbath, as a season of 
holy rest, is one thing ; and the day on which it is 
kept, another. Besides, as an able writer remarks, 
** The christian Sabbath, in the sense of the fourth 
commandment, is as much the seventh day, as the 



^8 



CHILD^S BOOK ON THE SABBATH. (£y4 



Jewish Sabbath was the seventh day. It is k 
after six days' labor, as that was. It is the sevc 
day, reckoning from the beginning of our i 
working day, as well as their Sabbath was 
Heventh day, reckoning from the beginning oft) 
first working day." 

Suppose a part of the Jewish nation, after 
ceiving the fourth commandment, had remo 
to the Sandwich Islands. If you will look on 
map, you will see that these islands lie nei 
on the opposite side of the earth from Palest 
where the Jews lived. I suppose it is noon at 
Sandwich Islands about the same time ikmt i 
midnight in Palestine. And when it is sunsel 
Palestine, I suppose it is about sunrise at 
Sandwich Islands. The Jews began their da; 
evening. Soon after the sun had set, the Jewi 
Palestine would regard the Sabbath as began— 
the seventh day had come. But when should 
Jews in the Sandwich Islands begin their Sabha 
Should they begin it when the evening begins 
the Sandwich Islands, or when the evening be| 
in Palestine ] I think they would, without da 
begin the Sabbath when evening begins in 
Sandwich Islands. But then they would k 
only half of the same seventh day which t] 
brethren keep in Palestine. The othor half wc 
be a part of what is the finit day in Palestine. 

The Jews, at the present time, keep the sevc 



Eve. 5.) CHANGE OP THE SABBATH. 79 

day as the Sabbath. Suppose that a Jew should 
sail from London, around Cape Horn, and across 
the Pacific and Indian Oceans, and around the Gape 
of Good Hope, and then back to London. He 
would lose one day, and his Saturday, or seventh 
day, would be Sunday, or the first day of the week 
in Lopdon. He would keep his seventh day as the 
Sabbath all the while he was on the voyage. He 
might keep it still when he got home. The chris- 
tians' of Londcm would keep the first iday of the 
week as the Sabbath while he was gone, and they 
would continue to keep it after his return. And yet 
after his return, the Jew and the christians of Lon- 
don would keep the very same time as the Sabbath; 
though one would call it Saturday and the others 
would call it Sunday, and one would call it the 
sewntb day, while the others would call it the first 
day.. 

George. If those who wish to keep the seventh 
day as the Sabbath in thjs country, would xmly sail 
westward around the world, when they got back 
they would keep the same time as the Sabbath which 
we keep ; and then they would not disturb our 
Sabbaths, and we should not disturb them. 

Mrs. M. Yes, ray son, and if we, too, were to sail 
around the world the other way, when we got back 
our first day would be their seventh day, and then 
we should not disturb each other. 

I think now you will regard the exact day on 



so cmu>^ BOOK OR TEE BistiTE. (Ere, 5. 

whicli the Sabbatli is kept, as in itself unimportant, 
except so far as the will of God is known. 

Qearge. Why, then, did God command the Jeivs 
to keep the seventh day 1 Why not let them keep 
any other day in the week which they chose 1 

Mf», jV. God must command men to keep the 
same day, for if he did not, one might keep tbe 
Sabbath on Monday, and another on Tuesday, and 
another on Wednesday, and so on through all tbe 
days of the week. They would be continually dis- 
turhing each other, and a great part of the benefits 
of the Sabbath would be lost 

The change of the day, from, the seventh to the 
first b not, then, in any proper sense, a repeal of 
the fourth commandment. Nor is it a breach of it 
to work on the seventh day ; because we have good 
evidence that since the resurrection of our Saviour 
the time for keeping the Sabbath has been changed 
hy divine appointment, that is, by the order of God, 
from the seventh to the first day of tbe week. 



Eve. C.) SABBATH NECESSARY FOR THE BODY. 81 

JEVJEJVIJVa VI. 

SABBATH NECESSARY FOR THE BODT. 

Susan. How beautifully the fire bums in the 
grate this evening, mother. 

Mrs, M. Yes, my dear, this is a beautiful world 
we live in, and how well fitted one thing is to an- 
other. 

Susan, What do you mean, mother % 

Mrs, M, If that coal in the grate were as hard as 
fltone, it would not give out heat enough to do us 
any good. And then, again, if it gave out a hun- 
iired times more heat, I suppose it vrould melt the 
grate. It is as well fitted as it can be to the grate, 
and to our wants. 

Sfisan, But God did not make the grate, did he, 
mother ] 

Mrs. M, No, a man made the grate, but God 
made the iron of which it is formed. 

How well fitted the ground is to our use ! If it 
was as soft as a marsh, we could not walk about 
upon it. And if it was hard as a rock, we could 
not plough it, and get grain and vegetables to eat. 

And how well fitted the cattle are to our wants. 
If they were no larger than sheep, they would not 
have strength enough to draw carts and logs. And 
if they were fifty or sixty feet long, as some ani* 



32 child's book on thi: sabbath. (Eve. 6. 

mals were, whose bones are now and then found, 
they would be so large that we could not manage 
them. If the cows were ten or fifteen feet high, 
how inconvenient it would be to milk them ; and 
if the handsome colt which your father gave George 
the other day should grow to be as tall as one of 
the cherry-trees in our fruit garden, how could 
George ever contrive to mount upon his back % 

And the light, too, how well fitted it is for the 
eye ! It goes two hundred thousand miles in a se- 
cond. Light is matter, as much as a table is matter 
—only it is made up of very, very little particles. 
But if the particles of light were as large as the 
point of a needle, moving so swiftly, they would 
batter out our eyes every time we open our eyelids. 
I could not look a minute at my dear Susan with- 
out losing my sight. How well fitted one thing is 
to another in this beautiful world which God has 
made, and how well fitted every thing is to the use 
of man ! 

Susan. O how glad I am light is so well fitted to 
our eyes, that I can look at my dear mother and 
not be made blind, as my cousin Jane is ! 

Mrs. M, You ought to be quite as glad that God 
has made the Sabbath — for it is just as well fitted 
for man, as the light is to the eye. And this is what 
we imU converse about this evening. I shaU try to 
show you the fitness of the Sahhath to man^s nature 
and cofidilion. 



Eve. U.) SABBATH NECESSARY FOR THE BODY. 83 

George, Do you expect, mother, to show that the 
Sabbath is fitted for man's use, as the light is to the 
eye, or the size of oxen and horses to our strength % 

Mrs, M. Certainly I do, George. Why should 
there not be such a fitness ? Why should we not ex- 
pect it ? For God, who made the light for our eyes, 
and oxen for our use, also made the Sabbath for 
man ! I think we might expect to find the Sabbath 
perfectly fitted for man's use, perfectly suited to 
his wants and condition. 

George, I shall be glad to have you show this, 
mother ; for uncle John said, the other day, it was 
a useless waste of time. He said that if a man 
lived to be seventy years old, and kept every Sab- 
bath, it would amount to ten years. This, he said, 
was a great deal of time ; and his life was already 
too short to have so long a piece cut off from it. 

Mt9. M. And what did you tell him ] 

George, I told him I did not believe he would 
gain any thing by breaking the Sabbath ; and that 
though I could not answer his objection then, I 
hoped I should be able to answer it before my 
mother had finished her conversations about the 
Sabbath. 

Mrs, M, Does your uncle John ever sleep any ] 

George. Sleep, n^otherl Why, he must sleep 
every night like other people. And besides that, 
he sleeps some every day ; for the last time I went 
to see him I found him asleep, lift %i\^^^^^^Ooft 



84 child's book on the sabbath. (Eve. 6. 

sat in his easy chair rubbing his eyes, that I was 
young and vigorous now, but when I was as old as 
he, I should find a short nap after dinner a very 
comfortable thing. 

Mrs. M. I suppose your uncle John steeps, thent,, 
about eight hours in a day. This is a great deal to 
take out every day from the time of one whose life 
is so short ! At this rate he would spend one-third 
of his short life in sleep — what a waste \ 

George, But, mother, men must sleep, they caa- 
not help iL 

Mrs. M. I know it, my sou ; but this does not 
show that sleep is any more fitted to the nature of 
man than the Sabbath is. Nor does it show that it 
is less a waste of time to sleep, than to keep the 
Sabbath. It only shows that a man can get along 
awhile without keeping the Sabbath better than he 
can without sleeping. But it does not show that in 
the end he will not suffer from violating the Sab- 
bath, as really as he would from want of sleep. If 
your unde John were kept from sleeping three or 
four nights at a time, he would suffer for it imme- 
diately. He would break one of the laws of hia 
nature, for God has made him so that he needs 
sleep, and he would be punished at once. If he 
were to keep no Sabbath for three or four years, 
but work hard every day, he would also break a 
Javt of biB nature, as he did by not sleeping, — ^for 
Chdbaa made him so that liua V3oA^ ne^da \2Ki^ ^i^* 



Eve. 6.) SABBATH NECESSARY FOR THE BODY. 85 

bath. And I think he would suffer for it; he would 
be punished for it as really as he was punished for 
not sleeping, only the punishment would be longer^ 
in coming. He would grow old faster than if he 
rested on the Sabbath. He would wear out sooner. 
This would be one part of his punishment. 

George, What makes you think, mother, that 
God has made men so that their bodies need the 
rest of the Sabbath as really as their bodies need 
sleep 1 

Mrs, M. Because I have the same kind of evi- 
dence that men need rest on the Sabbath, as that 
they need sleep. What evidence have you that 
men need sleep t 

George, Every body sleeps,— And besides, when 
any one's rest is broken for several nights, he suf- 
fers for it. And those who should be often broken 
of their rest would not live as long as if they slept 
soundly every night. 

Mrs, M, Well, George, I have the same kind 
of evidence that men need to rest on the Sabbath. 
When they rest on the Sabbath, they are more vi- 
gorous than when they do not rest They are more 
healthy. They can do more work, for they are 
stronger, and they live longer. 

George, If this is so, mother, then the Sabbath 
is indeed fitted for man's use, as much as light is 
fitted for the eye. 

Mrs* M, It is said by wiileta oil A.v^^t]^^^'^^ 

8 



86 child's book on the sabbath. (Eve* 6, 

lives of slaves were cut short, especially in the Weal 
Indies, by constant labor. 

George. But were the slaves made to work on thi 
•^abbath 1 

Mrs. M. They were not compelled by their mas- 
ters to work on the Sabbath ; but then they labored 
for their own support, and went to market on the 
Sabbath, after they had worked hard six days for 
their masters. The climate was favorable to their 
health — ^but this constant labor, it is said, shortened 
their life. 

Mr. Henry R. Schoolcraft gives an account of an 
expedition which he made, with twenty men, to 
examine the Upper Mississippi, in the summer of 
J.830. He went on another tour in the summer of 
1832. He says, ** No Sabbath-day was employed 
in travelling. It was laid down as a principle, to 
rest on that day, and wherever it overtook us, whe- 
ther on the land or on the water, the men knew 
that their labor would cease, and that the day would 
be given them for rest. It may, perhaps, be thought 
that the giving up of one-seventh part of the whole 
time employed on a public expedition in a very re« 
mote region, and with many men to subsist, must 
have, in this ratio, increased the time devoted to 
the route. But the result was far otherwise. The 
time devoted to recruit the men not only gave the 
surgeon of the party an opportunity to heal up the 
bruises and cfaafingsthey coii\i^\^ii^dLQ^,W\.>&Te- 



Ere. 6.) usbatii heceburit ton the bodt. 87 

plenishod them with strength ; the; commenced (he 
weekly labor with renewed zest, and this zest was, 
is a meaaare, kept up by the reflection that the en- 
Buing Sabbath would beadayof reat. Itwas found, 
by computiiig the whole route, and comparing the 
time employed with that which had been devoted 
on similar routes in this part of the world, that an 
equal apace had been gone over in less time than 
it had ever been known to be performed by loaded 
canoes, or (as the fact is) by light canoes, before." 
I give you the account in his own language ; and it 
is a striking proof that nothing ia lost by keeping, 
and nothing gained by breaking, the Sabbath. For 
here was a long, fatiguing journey, made in less 
time, by resting on the Sabbath, than if they bad 
traveled every day. 

You remember, George, that we read the other 
night, that in the revolution in France about forty 
years ago, the French thought they would not have 
any Sabbath tike ours. So they divided the week 
into nine days of labor and one day of rest. But 
it is said that they found men could not do so much 
work, and were more wearied when they rested 
only one day in ten, than when they rested one 
day in seven. 

The celebrated Dr. Spurzheim says, " The cesaa- 
tion of labor one day in seven contributca to the 
preservation of health, and to the restoration of the 
hodity powers." Your unc\e 3o\\n caxtwA. ^v^ *»*■ 



68 child's book on the sabbath. (Eve. 6. 

Dr. Spurzheim wrote so because he was a bigot, 
and was prejudiced in favor of the Sabbath ; for 
Dr. Spurzheim was not at all strict in his religious 
notions, or in his views of the Sabbath. He was a 
very learned and scientific man, and would not 
have said what he did about the Sabbath unless he 
thought he had good reasons. 

Dr. Rush, of Philadelphia^ one of the ablest 
physicians that have ever been in the United States, 
and a fine scholar, says, *' If there were no here- 
after, individuals and societies would be great 
gainers by attending public worship. Rest from 
labor, in the house of Grod, winds up the machine 
of the soul and body better than any thing else, 
and thereby invigorates it for the labors and duties 
of the ensuing week." 

George, I will tell uncle John what Dr. Rush 
says. I hope he will not think any longer that it is 
a waste of time to keep the Sabbath. 

Mr9, M. A year or two ago the British Parlia- 
ment took up the subject of observing the Sabbath. 
They appointed a committee to examine the mat- 
ter. On this committee were some of the most 
distinguished members of parliament The parlia* 
ment wanted to learn whether it does men any 
good, in this world, to keep the Sabbath. 

You see they were not inquiring whether Gk)d 

has commanded men to keep the Sabbath. I sup- 

poae some of the members oC ipaxW^metiX. ^A tl^\ 



Ere. 6.) sabbath necsssart for the body. 89 

much care whether the fourth commandment is 
now binding or not. But if the Sabbath does any 
good to men in this world, when it is well kept, 
they wanted the British nation should enjoy the 
benefit. The committee put questions to a great 
many men of different trades and professions, to 
get information about the Sabbath. They examined, 
among others, one of the most eminent physicians 
in London, called Dr. Farre. He was a skillful 
man, and the committee asked him many ques- 
tions. I cannot tell you all he said, though it is 
very interesting. I will tell you a part of it in my 
own language. He said the Sabbath does men 
good in Mb world, as well as in the next. He said 
that the rest which men get by sleeping in the 
night, is not as much as they need to keep them 
healthy, and give them long life. He said it is very 
kind, therefore, in Gk>d, to give men one day in 
seven for rest, that they may get recruited. Try 
an experiment, he said, on beasts that labor. Take 
the horse, for example. Woik him for some time, 
as much as you can make him bear, every day in 
the week. Do not let him rest on the Sabbath. 
Then work him for the same length of time again, 
and just as hard, only let him lie still on the Sabbath. 
. You will soon see that he is more vigorous, and 
works better, when he rests on the Sabbath, than 
when he works seven days in the week. 

Charles. Now I see, mother, 'wVv^ Qi^ ^^swe- 



90 CIHLD's boot «lf THE 8ABBAT8. (St«. €k 

manded tkat the caUle skould not be made to work 
on the Sabbath. 

Susan, Why did not Gx>d make every thing 
which has life keep the Sabbtfh 1 The birds fly 
about in the air on the Sabbath-di^, and the lambs 
skip about in the field. Why does not God make 
the birds, and the lambs, and every thing which 
has life, keep the Sabbath 1 

JUrv. M. Every thing which has life does not 
need the Sabbath, perhaps. In trees and vegetables 
there are veins which carry the sap from the roots 
to the branches and leaves, and then back again to 
the roots, as blood is carried from the heart to 
every part of our bodies, and then back again, by 
arteries and veins. I suppose God might have made 
trees and vegetables, &o that they would need to rest 
ene day in seven, as we do. And I suppose God 
might have made the beasts that rove about in the 
woods, and the birds that fly about in the air, so th«t 
they would need the Sabbath as weflas man. Bat 
he has not done it. The rose is never tired of ha&g- 
Mig on the bush and being beautiful ; nor the lily 
with standing on its stalk and being fragrMt* Thm 
wild beasts of the forest^ when undisturbed by fidai^ 
never iipP®^ ^ ^ weary. They do not l^ihor, 
they get their food, and then lie down to sliiep. 
And the bitda of the air, our Saviour says, ** neither 
sow nor rea{>," have **iieither storehouse nor bam'' 
tAejr are BOt anxious about \x^\i% up wealth. 



Svew 6.) sirasATR necsssakt for tac body. 01 

and getting a living, and are never tired by virorking. 

Dr» Farre said further, that men who do not 
rest on the Sabbath may hold out longer than 
beasts of burden, but at last ihitj will break down 
more suddenly. This want of rest on the Sabbath, 
would shorten their life and make them feebler in old 
age. He said it is a duty to keep the Sabbath, if 
it is a duty to preserve life. The committee asked 
him if he would recommend to every body who 
must work six days, to rest on the seventh 1 He 
said he would, and that in the course of life ikey 
toouid gain hy it. He said he found it necessary 
for himself to work, as little as he could on the Sab- 
bath ; and that he has known many physicians and 
clergymen shorten their lives, because they had to 
labor six days in the week, vnthout resting on the 
Sabbath. 

Charles, Is this the reason that father always 
tites to go to mating on the Sabbath 1 

Mr9, M. Your father never wishes to have any 
one send tor him on the Sabballi unless it is aeces^ 
sarjr, as he wants the Sabbath for rest. And he 
says that our minister, who cannot rest on the 
Sabbath, ought to rest on Monday. And he tells 
•nr neighbors that they ought not to call upon the 
minister on Monday, if they can make their visits 
on any t>ther day. 

Do you think now^ €mn^ that the Sabbadi is 
fitted for man, as the light is for tbe e^^'l 



92 child's book on the sabbath. (Eve. 6. 

George, Yes, mother, it seems so to me, and I hope 
I shall be very thankful that the same kind Being 
who has given me eyes to see the light, has also let 
me live where I can rest my body one day in seven. 

But, mother, uncle John said that it might do 
well enough for the rich, and for those who can 
afford it, to keep the Sabbath, but that for poor 
men and day laborers it is a heavy burden. 

Mrs, M. ' Is it a burden, George, to have one's 
body made more vigorous ? 

George, No, mother. 

Mrg. M. Or to have one's health better I 

George, No, mother. 

Mrs, M, Or to have one's life lengthened ? 

George. Certainly not, mother. 

Mrs, M, But the distinguisbed medical men 
whose opinions I have quoted, say that all these 
things come from keeping the Sabbath. 

George, But, mother, uncle John said that poor 
laboring men have to give up fifty-two days in a 
year on account of the Sabbath. The paj for 
these fifty-two days, he said, they could ill afibrd 
to lose. Add it to what they get now, and they 
might be very comfortable. 

Mrs, M. Can people always get the same price 
for their labor ? 

George, No, mother ; sometimes father has to 
give more for a day's work than he gives at other 



Eve. 6.) SABBATH NECE9SABT FOK THE BODT. n 

Mn.M. Wbyiathuil 

Qtorge. I never thought much about it, but t 
suppoM it is because aomettmes there mn mora 
laboren than work to be done. The more laborers 
there ore th« less wages they will geL When there 
is but little com, the farmers aA more for it. And 
when yoa sent me to the grocer's, th« other day, 
to get some oil, be told me that I must give bim 
ra<ne than I gave the last time, because oil was 
growing scarce, and there was not much of it in 
market. 

Mr». M. "Well, my son, suppose there were in a 
town three hundred and thirteen laborers. If you 
were to add fifty-two to their number, what change 
do you think there would be in the price of labort 

George. I auppoee, mother, that labor might be 
one-sixth cheaper, if there was bo more labor 
wanted than there b now, and all the new laborers 
were to be employed. 

Mn, M, I think there would be some such 
change. Now, Geor^, suppose every body was 
to think as your uncle John does, that it is • burden 
fbr the poor to keep the Sabbath, and all should 
agree that the poor migbt work seven days in the 
week, instead of six. Do you not see that it woaU 
be just the same as if one-sixth part was added to 
tfaepresent number of laborers 1 Many fanners and 
mannJacturera, who now employ seven men, wonld 
dismiss one of them ; or eVse Afj -wwii. i^^as* 



il4 child's book on the sabbath. (Ere. 6. 

their pay, and give them no more for seven days 
than diey had given them for six. 

George. It is so, mother. 

Mn, M. The poor man would lahor fifty-two 
days more in a year than he does now; bat he 
would get only the same amount of wages which 
he gets at present, while he rests on every one of 
these iifty-two days. 

What do you think of the matter now, my son 1 
Is it a burden for the poor to rest on the Sabbath 1 

George. O no, mother, the Sabbath is the poor 
man's friend. 

Mrs, M, Yes, George, and one of the best friends 
which he has in the world. J have seen some rich 
people, who seem scarcely to know how to loiter 
away the hours during the six days, while poor 
men are bard at work, and I have thought what a 
burden these rich, idle people would consider the 
Sabbath. But when I have seen a poor man re- 
turning to his home as the sun is setting on Satur- 
day night, I have wished to go and kneel down 
with him at his happy fireside, and join with him 
in thanks to God that another Sabbath has come, 
and the weary may once more find rest. O, my 
children, the Sabbath is the friend of every body^ but 
it is especially the friend of the poor. They wrong 
their own souls — they wrong their own bodies, 
when they despise or think lightly of the Sabbath. 
George, Mother, did the bealYicu «t\. \)aft ^wx^'wvi^ 



Ere. 6.) sabbath necesubt for the body. 95 

lalands keep tha Sabbatb when our missiotiarieB 
first went to live among them 1 

Mt». M. No, my child. 

Gtorge. Well, then, mother, were the poor any 
better off there than in countries where the Sabbath 
ia kept strictly 1 

Mr*. M. No, my child. You can trarcely find 
a man in our land who has not a better house tn 
live in, and more comfi>rt9, than most oi the chiefs 
bad in the Sandwich Islanda. As to the poor in 
those islands, they have nopropertj. The chiefs 
own every thing, and take just aa much as they 
please of what the poor niaa from the land. The 
poor there are more miserable than you can 



tbo Sabbath 1 

Mn, M. The'Sabbath might do as much tot 
them as it has done fiir the United States. 

We should have been worshiping Woden and 
Thor with our Saxon forefathers, hut for the Sab- 
bath ; just as the Sandwich Islanders worshiped 
gods of wood and stone. It is the Sabbath that 
makes the people of the United States industrious 
and comfortable ; for we do not naturally love to 
work, any more than the Sandwich Islanders ; and 
we should not work more than was absolutely ne- 
cessary if the rich took our property away when- 
erer they please. Tke only rtaim, <1ckk%«, wH-a 



96 cuiui'b book OS the s&bbath. (Eve. 6. 

tie ptopk m this cowUry are mot <u wretched tit the 
people were in the Sandtoich Itlandt, it that we 
have the Gotpel and they had it nta. 

The Goepel has given as good laws to guard our 
property when vre get it, and so we have some en- 
couragement to work. The Sandwich Islanders 
were without good laws, because they were with- 
out the Gospel. But no nation can have the Gospel 
and good laws without the Sabbath. You might aa 
well took for rain without clouds. If your UDcle 
John says again that it is a burden to the poor to 
keep the Sabbath, oak him to tell you why the peo- 
ple of the Sandwich Islands are so poor T 

I have been anxioos to show yon, this ereuing, 
as clearly as I am able, the use of tbe Sabbath in 
ra&esfaing the weary bodies of laboring men and 
beastB ; for some persons, who' deny that the Sab- 
bath was instittited by God, if they will not keep it 
as he commands, may at least be restrained by such 
a motive from disturbing the rest of others. Sdll* 
as I shall show you before we close our conversa- 
tions, mere rest is not the highest use of the Sab- 
bath. To those that observe it aright, it is the em- 
blem and pledge of a more glorious rest. Never 
forget this, my children. Never let the shadows 
of Saturday evening gather around you, without 
thinking of the reH and peace of heaven. I never 
feel BO near to another worid, and so much as if 
^ne fvaa meJtiBg ioto eternity, as 'whica An «ai,^ 



Eve. 6.) SABBATH NECESSARY FOR THE BOBY. 97 

the close of the week, setting behind the western 
hills, reminds me that another Sabbath is coming 
to release my hands and thoughts from the objects 
of earth, and to welcome my spirit home to God. 
Do you remember, George, the lines on " 8atur» 
day Evening** which I gave you a few weeks age ? 
George, 

*' Sweet is the last, the parting ray, 

'^ That ushers placid evening in ; 
" When, with the still, expiring day, 

'* The Sabbath's peaceftd hours begin. 
*' How grateful to the anxious breast 
" The sacred hours of holy rest ! 

" Hu8h*d is the tumult of the day, 
" And worldly cares and bnsiliefls cease; 

** While soft the vesper breezes play, 
*' To h3rmn the glad return of peace. 

''Delightful season! kiiidly given 

" To turn the wandering thoughts tb htoV^A. 

* Oft as this peaceful hour shall come, 
" Lord, raise my thoughts from earthly things 

" And bear them to my heavenly home, 
'* On faith and hope's celestial wings, 

** Till the last gleam of life decay, 

" In one eternal Sabbath-day 1" 







98 CUILD^S BOOK ON THE SABBATH. (EtC. 7. 

SABBATH NECESSARY FOR THE MIND. 

Mrs, M, My dear childreti, last Sabbath eveiiiDg 
we saw how admirably fitted the Sabhitth is to the 
human body. Now let us see if it is as vjcll fitted 
to the hum^n mind. 

I think yuu told me, George, that your vacation 
is to begin next Wednesday, and last a fortnight 1 

George, Yes, mother, and I am glad of it ; for I 
am almost tired of studying, and wish to rest for a 
while. 

Mrs, M, Perhaps your uncle John would con- 
sider this a useless waste of time. 

George, If he were as young as he was once, 
and as I am now, I do not believe he would think 
so. Do you think our vacation is a useless waste 
of time, mother % 

Mrs, M, No, my son. I have always noticed 
..nat you love to study better, and make more pro- 
gi'ess after vacation than before. The mind, so long 
as it is connected with the body, must have seasons 
for resting. I know some people wonder how any 
one can be tired who has nothing to do but sit still 
and study. But the mind tires as well as the body; 
or rather, I ought to say, the brain gets tired 
of thinking, as much as the arms get tired of 
working. I suppose angels ttce uqn^t \k^^\ «xA 



Eve. 7.) EABBATH NECESSUIT FOR THE DnM). 99 

when we get a gpiritual body we shall not, perhaps, 
ever become weary by thinking and feeling. . 

Hard sod long study, so physicians tell us, ex- 
cites the brun and makes the blood flow to it more 
lapidly, and in larger quantity than at other times. 
The bmn becomes heated, and the head often feels 
fiill and pressed. The blood inclines to rush to the 
brain constanlly, and, if care is nnt taken in season, 
the man may become insane, and at last be a con- 
firmed maniac. He did not stop thinking so soon 
as he ought. Perhaps he did not stop on the Sab- 
bath, but kept thinking about his studies as on 
other days. 

I read, not long since, in the life of Sir Isaac 
Newton, how he discovered the law of gravitation, 
or what makes all bodies, when thrown up into the 
air, fall to the ground, and what binds the moon to 
the earth, and the earth to the sun, and all parts of 
the world together. He had been thinking and 
studying hard a good while, and wishing very 
much to find out what made the apple fall to the 
ground, as he lay under an apple-tree in his gar- 
<len. When he began to be almost sure that he 
should discover what he was seeking, he was so 
agitated and became so nervous that he durst sot 
go on with his study. He gave his papers to a 
friend and told him lo complete the calculations. 
' If ha hod not diverted his mind, he would, very 
}ike)jr, hare lost his TMKm. 



100 CHILB^S BOOK ON THE SABBATH. (Eve. 7. 

Now we see how well fitted the Sahbath is to 
the nature of the mind. The brain calls for repose, 
i^pd c^nqot long b^ kept in a healthy state without it. 
Tb9 S^bbfk^h gives just the repose which the bnun 
c^Us for, and 90 much needs. Light is no better 
fitted to th^ eye than the repose of the Sabbath is 
%o the nature of the mind, or, as I might say, to the 
wants of the brajn. For learned men, who have 
examined the subject, say that the mind makes use 
pf the brain for thinking, just as it makes use of 
the limbs for walking, and of the arms for hammer- 
ing the iron on the anvil. 

The mind not only thinks, hutfeeh. And the in- 
fluence of deep feeling on the mind, when long 
continued, is often very great and unhappy. It is 
no uncommon thing for deep-settled grief to over- 
power the reason and make persons insane. You 
remember that when our neighbor Mrs. F. had 
lo^t her dear little Frederick, she was very melan- 
choly, and her friends were afraid she would be* 
come deranged. So her husband went with her ou 
a long journey, that she might see a great many 
new things, and sometimes forget her dear boy 
who wa9 dead. They knew that if she stayed at 
home she would be thinking of him all the while, 
9tnd this might ^X, last make her insane. They did 
npt wi^b her to be thinking about her loss all the 
tiwe* So her husband tried to divert her mind on 
the Journey aa much as he couVd. He ^o\\4-^^ S^'^x 



Ere. 7.) sabbaib nscesbirt fob the mNS. 101 

tn Iter every thing beautiful and strange that be 
flaw. By and by she took Bome notice of what be 
flbowed ber, and then abe began to recover from 
her grief. 

One of the uses of the Sabbath, my children, is 
to divert the mind fcora its carea, and business, and 
■orrowa, and thus to keep it in a heslthy state. 

In the worship of God'a bouse we forget our 
sorrow. While we think of the mansions where 
there is no grief, and no disappointment, our burden 
is thrown off, and our sinking hearts are refreshed. 
To be sure, cares will come again, and the clouds 
of sorrow will again overshadow us, but another 
Sabbatb will scatter them all away. In tbia man- 
ner the Sabbath diverts the mind, just as the new 
objects on the journey diverted and soothed the 
mind of Mrs. F. 

I bappen to think of a very striking fact or two, 
which will illnatrate what I have said. A few years 
ago the Marquis of Londonderry killed himself, 
in wbat was supposed to be a atate of mental de- 
rangemeBt. He was the chief of those whom the 
king trusted to manage the government, and was 
called tbe Prime Minister. He did not keep the 
Sahhath. He let tbe business and the cares of the 
week perplex his mind during the Sabbatb, just 
as on other daya. He never laid dovm hia burden. 
It was more tban he could carry without resting, 
aod at last he sunk ntider \ts wwl^^ 



102 child's book on the sabbath. (Ere. 7. 

I cannot tell what would have happened if he 
had remembered ** the Sabbath day to keep it 
holy;" but I think it very probable that if he had 
gone to church on the Sabbath, instead of going to 
his office, his life and reason might have continued 
9 goo4 while longer. If he had attended public 
worship, while listening to so. eloquent a man as 
Dr. Chalmers, or joining in the prayers and praises 
of the house of God, T suppose he could not have 
thought of his business. He would have forgotten 
the duties and cares of the Prime Minister; and 
would have been refreshed and cheered by the 
services of the Sabbath. When the day of rest was 
over> he could enter again upon the business of the 
week with new energy and spirit His body would 
be more active, his mind more calm, and his judg- 
ment more clear and sound. Dr. Farre, in the ex- 
amination which I have already mentioned, said 
that he had known many senators and others in the 
higher ranks, destroy their lives by continually 
thinking, and not resting on the Sabbath. 

You have often heard of Mr. Wilberforce, the 
friend of Africa and the slaves. He was a states- 
man $19 well as a christian. During one part of his 
life, he had to do a great deal of public business. 
3vit le^ iiim be /ever so much occupied, he always 
p^ia^rvad the Sabbath. He says he should have 
9}m}fi voifo: ibp weight of his labor, if he had not 
thrown it off* ppe day in «e^eii. He could not 



Eve. 7.) SABBATH NECESSAET FOR THE BUND. 103 

have borne to think so much without resting. He 
Bays that several of his associates in public life 
died early of disease, or became insane and com- 
mitted suicide, who, if they had kept the Sabbath, 
might have been vigorous and active many years 
longer*. 

The Sabbath is equally well fitted to aid men in 
judging correctly. When we form a judgment, you 
know, we compare things together. If I wished 
to determine which of two apples is the larger, I 
should place them side by side, that is, I should 
compare one with the other, and then judge or 
form my opinion. You have often seen your 
father's glass, which makes things appear larger 
than they really are. 

Susan. yes, mother, and how large and beau- 
tiful the butterfly's wing looked, which you let us 
see diromgh the glass last summer. 

Mrs. M. Now, if, in deciding which apple is 
the larger, I were to look at one of them with the 
Baked eye, and at the other through the magnify- 
ing glass, do you think, George, I should judge 
correctly 1 

George. I suppose you might not, mother ; and 
though I always think what yoa say is right, I 
should be almost afraid you had been deceived, 
and judged wrong about the apple. 

Mrs. M. When men think of any object a great 
while without interruption,' it ap^pesx^ l«s^^ %!\^ 



104 child's book on the sabbath. (Eve. 7 

of more importance than it really is. This con 
tinued thinking has the same effect on the mine 
which looking through a magnifying glass has oi 
the eye. Now suppose men want to judge betweei 
this object, of which they have been thinking st 
long, and some other object. They will be in dan 
ger of judging wrong, just as I was in the case ol 
the apple ; because one object appears to them U 
be larger than it really is, and the other does not 
Now, George, what would you do to make then 
Judge correctly, in this case ? 

George, Why, mother, I think the best waj 
would be to tell them to think of something else 
a day or two before they form their judgment. 

Mrs. M. You could not give them better advice 
my son. And this is just the use of the Sabbath 
in helping men to judge correctly, and in saving 
them from judging wrong. In this way, I have nc 
doubt, the Sabbath has prevented many a bad bar 
gain. Some object, of which men have thoughl 
too long, becomes, in their view, larger than it is, 
— they value it more highly than they ought, and 
they would be more likely to give more for it than 
it is worth. But the Sabbath comes; they read 
their Bibles, they attend public worship, they think 
of the endless Sabbath, and forget what they have 
been thinking of during the week. And when the^i 
return to their business on Monday, they find oul 
their mistake. The Sa\>bat\\, 1 tdoi^ ^vj ,x«ixvw« 



Eve. 7.) UBBATR IIECE8SABT FOR TH£ MIND. lOS 

the inag;Difying gltiM from their eyes, Hnd now thejr 
see juBC how large the object is. This will keep 
them from judging wrong, and getting into diffi- 
culty. I think B cautious man would wish to rest 
over the Sabbath, when bis feelings hare been much 
ex<Mted, before he ventures to judge in any cue. 

I have now shown you, my children, that the 
Sabbath is fitted to the bodUt of men, or their 
phyMicai n&ture ; and to their mind*, or their tN^- 
lectuai nature. Is it aa well fitted to their nun-al 
nature "i Will it help men to love and serve Glod 1 
Will it help them to prepare for another world 1 

This, my children, is the great use of the Sab- 
bath. For of how little worth are our bodies if we 
compare them with our immortal soiils J What if, 
by resting on the Sabbath, we live a little longer, 
and enjoy a little better health, and are a little 
more vigorous and free from pain t The body will 
die at last, aft:er all our care. And what if the Sab- 
bath helps us to think, without losing the command 
of our mind, and becoming insane 1 And what if it 
helps us to bear our sorrows and our misfortunes, and 
makes us more cheerful and happy 1 And what if it 
improves our judgment, and saves us from making 
injudicious bargains T Whether we are happy here, 
or wretched, this life will soon be over. But the 
life to come will never end. The soul mil never die. 

Knw, is the Sabbath fit^ to aid man in prepar- 
iojr fiH- the future world ^ \t'v.v^ tvcwimsk^ Ssk 



106 child's book on the sabbath. (Eve. 7. 

his moral nature, as ligbt is to th^ eye, or as food 
is to the body ? 

There can be no doubt that it is. Man cannot 
open his eyes and look at heaven and the objects 
of the spiritual world, as he can look at the cities, 
and mountains, and rivers of earth. But though 
man cannot see these objects, he must often think 
of them, or it will be of no use that they are spoken 
of in the Bible. And he will not think of them as 
much as he ought, unless he has more time than 
most persons suppose they can spare from their 
daily busines3. He must, too, think of these objects 
sometimes a good while, or they will not make 
much impression on his mind. Now the Sabbath 
is just such a season as man needs, for thinking, 
without interruption, about the things revealed in 
the Bible. It is a kind of school, in which we can 
spend one day every week in studying the character 
of God, his works, and government, and the re- 
demption of man through our Lord Jesus Christ. 
And who would not wish to belong to this school 1 
What lessons are taught! What rewards are offered ! 
What pleasures enjoyed ! If children are foolish, 
that had rather be ignorant than go to school where 
those things chiefly are taught which fit men to be 
useful and happy in the present world ; how muc^ 
more foolish are those persons who dislike th^s 
schoftl of the Sabbath, where, ibtoug^h the blessing 
nf Gfnl, they might prepare €ot a ctovm o'l ^^^"i 
not away ! 



Eve. 7.) SABBAIH HECESSAST FOB THE NIKS. 107 

Where the Sabbath is not observed, you wilt 
find that men think and care very little about 
nnother vrorld. They live as if they expected 
to live always on earth. They forget God, when 
they forget the Sabbath ; ihey forget Jeaua . Christ 
•nd bia salvation when they forget the Lord's day. 

Men will not be prayerful, and devoted, and 
pious, where they neglect the Sabbath. They must 
have time for meditation, time for prayer, time for 
reading the Bible, time for worshiping God in bis 
saactuary, or tbey will lose all their religious feel* 
ing. They must stop their worldly busineas one 
day in seven, or their mural nature will suffer as 
much as their bodies will suffer for want of the 
Sabbath. They are in do more danger of becom* 
ing insane irom constant thinking, dian they are 
of becoming worldly by constant attention to busi- 
ness. In both cases, they must stop; they must 
keep the Sabbath, or the mind will get into a bad 
and dangerous stale. 

Like a neglected garden, where tbe tall weeds 
spring up and overshadow the flowers, so woiild 
the heart be without tbe Sabbath. The rank weeds 
of worldliness and care would choke the growtb of 
piety. But the Sabbath comes, like Adam into 
Eden, to dress and to keep the garden of the soul. 
It clears away the vraeda of worldliness and caro- 
Then the flowen of devotion expand to the light 
of tbe Sun of RighleousBCH, an& ifo^ '\n. "tes^ T«r- 



108 child's book ok the sabbath. (Eve. 7. 

freshing dews of heaven. They scatter their fra- 
grance on every breeze, and unfold their beauty 
to every eye. 

On other days^ laborers, servants^ and domestics are 
often so much pressed by those who employ them, 
that it is very difficult for them to attend properly 
to the wants of the soul. Some persons are tempted 
to neglect secret prayer and reading the Bible, be- 
cause they wish to be about their worldly business. 
Or they hurry through these duties so as to do tbem 
very little good. But on the 3abbath they cannot 
work oh their farms or in their shops ; they cannot 
make bargains or seek after office. Men, therefore, 
&re iiot driven by necessity} and they have no 
temptation from their Woridly concerfa9t to neglect 
Secret prayer and i^eading the Bible on the Sabbath. 
And if there was no Sabbath, too, men would 
hot assemble every week for the worship of God. 
But public worship awakens the sympathies of 
men. The cold heart of one is kindled into a flame 
by the 2eal and devotion of another. Feeling flows 
from soul to i^oul, just as when men gather to cele* 
brate sdme joyful festival. How well suited, then, 
ar6 the Sabbath and its services to the moral nature 
and condition of man ! 

Charles. I do not see, mother, that I need a day 
of rest 60 often as the Sabbath cdmes. 
Jfrjt. M. You do not have to labor so hard now 
0you may have to labor if -youW^^XoX^^TMRi, 



Eve. 7.) SABBATH NECESSARY FOR THE MIM). 109 

fiut I think, Charles, if you had to get up as soon 
as it is light, and work ten or twelve hours every 
day, as boys no older than you do in England, you 
would count the days to the Sabbath, just as you 
was this evening counting the weeks to Thanks- 
giving. 

Charles, Would these little boys have to work 
so hard every day all the year if there was no 
Sabbath? 

Mrs. M. I suppose so, my son. 

Charles, O mother, I am very glad God made 
the Sabbath for these poor children, so that they 
can rest when they are tired. 1 hope I shall never 
wish again there was not any Sabbath, as I used to 
wish when I wanted to play with my wooden horse, 
and you would tell me I must not play, for it was 
the Sabbath. 

Susan. I never get so tired of thinking, mother, 
that I need any Sabbath. 

Mrs, M, No, Susan ; little girls like you do not 
often become insane by thinking too long on one 
thing. 

Susan. And I do not see, mother, what need 
there is of the Sabbath to help people bear their 
cares and sorrows. 

Mrs. M. You are young, my child, and know very 
little what cares and sorrows mean. You do not feel 
80 much now as you will when you grow older ^ Kcw 
kind God is in giving us the le^ae ol >^^'^^i^'«^' 

10 



110 child's book on the SJLBBATO. (Et«. T. 

It is very dark and rainy to-night. You sit here in 
a pleasant room, with a bright light and comfort* 
able fire, and wonder what need people ever have 
of the moon and the stars. But you will not won* 
der when you have been tossed over the waves, as 
aome poor sailor, perhaps, is tossing to-night, with- 
out moon or stars to guide your course, while the 
wind whistles through the rigging, and you are 
afraid every moment that the vessel will dash 
against the rocks. 

But, my child, though you may not now need 
one day in seven to rest your body, or refresh your 
mind, you need the Sabbath to make you think about 
God and prepare for heaven. The Bible tells us 
there remaineth a rest to the people of God. This 
rest, my child, is in heaven. It is sweet, unbroken, 
and eternal. None who enjoy it think it a weari- 
ness, and happy are they who shall enjoy it for ever. 
But it remaineth only to the people of God, Think 
of this, my child. You know you cannot be one of 
God's people without a new heart. You must, then, 
have a new heart before you die, or you will not 
spend this delightful, unending Sabbath, with the 
people of God. 

Before we separate, you may repeat, Susan, that 
charming hymn which I taught you about the eter- 
nal Sabbatk 



Ere. S.) i^ssATu necessibt for mciett. 

' Siua*. 

Thine eanbly Sabbalhs, Lord, vie loref 
Bnt there's a nobler rest above ; 
To thai our longing sonls aspire. 
With ardent pangs of slrocg detir& 

No more Tiitigue, no more distress, 
Nor sin nor bell shall reach the place ; 
No groans to mingl- with the songs 
That warble from irainorlal tongues. 

No rode alarms of raging foes; 
No cares to break the long repose ; 
Vo inidnighi shade, no clouded sun, 
But sacred, high, eternal noon. 

Around thy throne grant we ma; meet, 

And give us but the lowest seal, 

We'll shoot Ihy praise and join the soog 

Of the irimnphanl, holy throng. 



B rE.viJve VIII. 



BABBATH NECE9SART FOR BOCISTY. 

Uncle John toI<] me, mother, last week, uid 
George, thmt there ought tn be aa laws to iMimpel 
am to iwp die SabbtlK Ba wOk ^ qkv^-va %ck 



113 child's book on thb sabbath. (Eve. 8. 

as they please about obsemng it. If they choose 
to rest, very well ; and if they do not choose to rest, 
it is no one's business. 

Mrs, M. Does your uncle John think it right to 
make laws that no one shall commit murder, or 
steal, or be guilty of perjury 1 

George. He must think such laws would be 
right. 

Mrs, M. Why would it be right to make laws 
against murder, theft, and perjury ] 

George, Because men could not live together 
without such laws. 

Mrs, M, You mean that these laws ai*e fitted to 
the condition of man in society, and that this is a 
reason why they should be made, even if God Jiad 
not forbidden men to murder^ and steals and lie, 

George, Yes, mother. 

Mrs, M, If the Sabbath, then, is fitted to the con- 
dition of men living together in the same neighbor- 
hood, town, or state, would it not be right to make 
laws requiring them to keep the Sabbath % 

George, I do not see, mother, why it would not 
be as right as it is to make laws against murder, and 
theft, and perjury. 

Mrs. M, The SahhatJi is fitted to promote the 
welfare of society. 

This is the reason why, in almost all christian 
countries, laws have been made to secure it froni 
vigl^tion. These laws are not made merely because 



Eve. 8.) UBBATH mtdMAKT rox mcibtt. t13 

God haa ssnctiGed the Sabbath, hut became such 
laws are of as much use to society aa laws that for- 
bid murder, thet), and perjury, 

George. I wish, mother, you would show that the 
Sahbatb u^UeJ to promote the welfare of society; 
for uncle John says, the Sabbath oflen does sMiety 
a great deal of hurt. He says when men are idle, 
and have nothing to do, they are much more likely 
to get into mischief than when they are busy at 
work. He says that laboring men ofien spend on 
the Sabbath, in amusement and in drinking, all they 
earn during the week, and leave their families to 
safFer, if not to starve. He says it would be much 
better for them to work on the Sabbath, than tu be 
idle and spend all they earn, and get sick or wound- 
ed from their frolics on that day. 

il&#. !ff. Are not most ofibe crimes which we 
hear and read of committed in the night? 

George. Yes, mother. 

JIfrf. Hf. The apostle calls these crimes the 
works of darkness. But because some men who 
ought to be asleep, spend the night in doing mis* 
chief, would you have no night in which men could 
repose f And because some men abuse the Sab- 
bath, and do what God forbids, would you not have 
any Sabbath T If God had commanded men to frolic 
on the Sabbath, to spend the day in gambling, and 
drinking, and dancing, and fighting, your uncle JrAta 
night tav, with more reason, th^ men had better 
10* 



114 child's book on the sabbath. (Ere. 8. 

work on the Sabbath. But God commands men to 
rest, and keep the Sabbath holy. It is not the Sab- 
bath, which God has sanctified, that does so much 
mischief, but the Sabbath as kept by wicked men. 
We have no right to profane the Sabbath, and per- 
vert it to wrong uses, and then complain that it 
does much injury, and say that we could do better 
without it. 

The Sabbath, which I shall try to show you pro- 
motes the welfare of society, is a day of rest from 
our common business ; a day devoted to the wor- 
ship of God, to public and private instruction, to 
religious reading and meditation, and to works of 
kindneu and mercy. These duties are all inter- 
woven in the Sabbath ; or rather, I might say, make 
a part of it. I agree with Dr. Rush, that ** amuse- 
ments of every kind, on the Sabbath, beget habits 
of idleness and a love of pleasure, which extend 
their influence to every day of the week." I con- 
demn them utterly, and as heartily as your uncle 
John. Better have no Sabbath, than spend it in 
dissipation and amusement. 

The original meaning of the Sabbath is vent from 
labor. As a day of repose^ the Sabbath is of great 
use in promoting order and good mordU in society.. 

You remember, George, that you read to me, a 
few evenings ago, from Russers History of Modern 
Europe, an account of the Truce of Qtod, in the 
eleventh or twelfth century. 



Etc. 8-) slbba.tb keceikisy fob bocistt. 115 

George. Yes, mother, and you told me it was a 
sort of Salibatli, and if men had only kept thia 
truce, it would have been veiy useful in preventing 
mischief. 

Vharlei. What is the " Tnice of God," which 
brother George read about in that book you men- 
tiuned 1 

Mrt. M. Many centuries ago, all the nobles and 
great men in Europe claimed the right of going to 
war with each other whenever they pleased. This 
was called the right of private war. You know 
that naly kings and governments are permitted to 
declare war now, and the wars which they make 
nre called public wars. The Arabs still go to war<- 
vnih each other, and any one else, as often as they 
choose, and they are not punished for it, because 
it is the custom of their country. 

These private wars had become so troublesome 
and dangerous, that tlie gOTemmenta of several 
countries in Europe, about seven or eight hundred 
years ago, tried to put an end to them. But men 
love to fight so well, that the governments could 
not stop the nobles from going to war, whenever 
one thought another had insulted him, or done him 
an injury. 

Iden at that day were very ignorant, and very 
superstitious. It was therefore thought best to try 
what Buperstition could do in stopping these pri- 

*bM n>ara. Rn il wna ntwtonilnl that k Umh V»A 



116 child's book on the sabbath. (Eve. 8 

been sent from heaven to a bishop of Aquitane, in 
France, which commanded all men to cease quar- 
relling, and to make peace with each othen From 
some cause, the historian does not say what, men 
were suffering great calamities when this pretended 
command was given. I suppose there may have 
been a destructive pestilence, such as now and 
then swept over countries in former times. Or 
there may have been a famine, such as often pre- 
vailed before men understood agriculture as well 
as they do now, and when there was no( much in- 
tercourse among different nations. 

But whatever was the cause, they were in great 
trouble. So they were very ready to do what they sup- 
posed was commanded from heaven. They hoped 
that God would not, then, be angry with them and 
punish them any longer. There was a general recon- 
ciliation. Men that had always been bitter enemies, 
and fought whenever they met, now came together 
as friends. A rule was made that no man should 
attack or injure his foes during the holidays of the 
church, and from every Thursday evening to the 
next Monday morning. The days between Thurs* 
day and Monday were to be regarded as holy, be- 
cause our Saviour died on Friday and rose on Sun* 
day. This ceasing from fighting, during thete oaya» • 
was called *' the Truce of God." If this truce had - 
been kept stridtly, the historian says, there would 
have been so much time for men's passions to-ockily 



Ere. B.) gibexth nscessist for gociett. 1)7 

that it would have gone far towards putting an eud 

In the same way the Sabbath gives the minds of 
men a season of repose end reHection. Their pas- 
sions get cool, and they do not any longer wish to 
injure one another. This is the reason why I told 
George that the " Truce of God," which he was 
reading about, is somewhat like the Sabbatli. 

When men are very angry and violent, if you can 
inly pei-suade them to stop and reflect a moment, 
ihey become calm, and their onger dies away. I 
think there would not be many law-suits for assault 
and battery, if men would always wait half an hour 
after they raise their arm to strike, before they 
give the blow. They would soon see how foolish 
it is to be angry, and to wish to take revenge for 
an insult or injury. 

When hurried by business, or excited by party 
feeling, men often do things for which they feel 
very sorry as soon aa they have time to reflect. 
Such a season is given by the Sabbath. 

Temptation blinds the mind during the CareS 

tnd hujiness of the week. It threatens to overpower 

lu ami lead us into sin. But amid the repose of 

! tbe Sabbath, the judgment is clear.and the con* 

:.scieiwiiis active, and eternity is nigh. Then we 

r Me liO^temptBtion is trying to deceire and destroy 

'our KMili^ aod we escape from its snare. 

'...Mwi an of^en prone to prize wealth too highly. 



118 CHILB^S BOOK ON THE SABBATH. (Ere. 8. 

and may be in danger of doing wrong to obtain it. 
Perhaps tbey begin to think of some scheme for 
getting what belongs to another, by dishonesty and 
fraud. But they dare not meditate on the scheme 
on the Sabbath. In these quiet and solemn hours 
the mind becomes ashamed of the plan for defraud- 
ing a neighbor, and it is laid aside before its execu- 
tion is begun. 

The Sabbath places a wall between the angry 
man and the object of his anger ; between the re- 
vengeful man and the object of his fury ; between 
the covetous man and the object of his desire ; be- 
tween the ambitious man and the office at which 
he aims. It brings them all to a stand. It bids 
them pause and reflect. It changes the tempest 
into a healthful breeze — the raging tide into a mur- 
muring npple. 

The voice of the Sabbath is a voice of gentle- 
ness. I have sometimes thought that even the 
music of the birds is softer on the Sabbath than en 
other days ; and that the 'echoes in the fields and in 
the groves are more melodious and soothing. To 
the rudeness of the passionate, ^nd to the clamorous 
desires of the greedy and ambitious, the Sabbath 
speaks, in the language of Him who calmed the 
winds and the waves, *' Peace, be still.** 

The Sabbath is admirably fitted to promote intd* 
licence in the community. 

If there was no Sabbath, there would be .no 



£t«.&| ausATB mcuiAXT fok •ochtt. lift 

tniniaters settlad over coagregRlions, u there are 
now. And if there were no ministers, especialljr 
in country towns, there would be few good schools. 
Cleigyrocn are almost alwaya on the committees 
for examining teachers, and for visiting schooU. 
And Bchonii, when neglected by clei^men, are 
not flfien Nourishing. 

Think, too, my children, how much knowledge 
must be collected, in the course of a long life, by 
devoting a part of one day in seven to reading and 
reflection ! Good deacon Stockton knows much 
more than the father of Thomas Bradisb. The 
difference would not be much greater if destcon 
Stockton had gone to school one half of each 
seventh day, from his childhood until the age of 
tiiieescora years and ten ; while the father of 
Thoraaj Bradish had never gone to school a day 
in his life. But & great pan of this diflerence, I 
have no doubt, is owing to the difierent manner in 
which they keep the Sabbath. The father of Tho- 
mas Bradish goes to bunting and fishing on the 
Sabbath, or else be roves about the fields, or spends 
the day in sleep. But deacon Stockton, who owns 
«sh^ in the parish library, is always careful to 
have jeme good book to read on the Sabbath. To 
be tare, be says tbere is no book like the Bible ; . 
atiU b^^inks it best to spend a pert of the Sab- 
bnti io reading other bonks. You can scarcely 
name a biography of good men and women which 



120 child's book on the sabbath. (Eve. 8. 

deacon Stockton has not read. He is well acquaint- 
ed with history and chronology; He knows all 
about the countries where the missionaries reside. 
He works hard during the week, and has a large 
family to support ; but yet he finds time, by keep- 
ing the Sabbath strictly, to grow in knowledge, as 
well as in grace. 

There are many such men as deacon Stockton 
in almost every congregation where the Sabbath is 
observed — venerable men, men of principle and 
good sense, who are made so, very niuch, by keep- 
ing the Sabbath. 

Now converse with the father of Thomas Bradish. 
When young, he was a ^choolmate of deacon Stock- 
ton, and was the brighter, I have been told, of the 
two. But the fkther of Thomas Bradish did not 
love to keep the Sabbath. While deacon Stockton 
was reading on the Sabbath, he was hunting, or fish- 
ing, or haunting the tavern. And now you would 
scarcely think he knows how to read ; for if you 
ask him any question about history, or about the 
places where the missionaries live, or about any of 
the biographies of good men, you will find him as 
ignorant almost as a child. I suppose he does not 
even know that there ever was such a m&n as Henry 
•Martyn or John Newton. 

Mrs. Hannah More, whom we read about last 

week, says she used to read a great many religious 

books Oil the Sabbath. Sbe says «k\\^ xe^L^ \j;o>n\>ci^ 



Eve. 8.) SABBATH NECESSARY FOR SOCIETT. 121 

and Atterbury, and Warburton, and Baxter, and 
Doddridge, and Jeremy Taylor, and many more. 

Beside the knowledge gained on the Sabbath 
by reading, much is gained from attendance 6n 
preaching. I have heard it said that the tfiste q£ 
a people is often like that of their pastor. I see no 
reason why this should not be so, as well as that the 
taste of George, and Charles, and Susan should 
resemble that of their father or mother. What we 
hear or see often, we are very apt to imitate. And 
I have no doubt that people will imitate, more or 
less, the manners and tones of voice, and expres- 
sions of their minister, as really as that children will 
imitate these same things in their parents. 

I have seen the statement that you could distin- 
guish the members of a certain parish, where there 
had not been any minister for a great many years, 
by the tones of their voice and the manner of their 
pronunciation. 

Think, too, how it will sharpen the intellect, to 
listen so often to sermons which are well arranged, 
and full of sound and logical argument. I love to 
look at the house of worship, as a place where the 
mind is strengthened and disciplined by the same 
services which purify the heart and fit the soul for 
heaven. It is a common school. From this school 
none need be excluded. The poor and the rich are 
all in the same class — are all taught the same les- 
BOD, and may all make tVie same ^to^^^^* ^ ^ 'Sws^ 

11 



122 child's book on ths sabbath. ~ ^E^t. 9* 

see the value of this school, if we I'eflect that in 
some countries a large part of the people have no 
opportunity of getting knowledge, except on the 
Sabbath. 



BirsJH'ijsra ex. 



8ABBATH NECESSARY FOR SOCIETY. 

Mrs. M. I began to show you, my dear children, 
in our last conversation, that the Sahhath UJiUed 
to promote intelligence in the community. We will 
converse about the same subject a few minutes this 
evening. 

There would be no Sabbath-schools without the 
Sabbath. Children go to these schools chiefly to 
learn their duty to God and the way to heaven. 
But besides this, the scholars learn a great deal 
about the history, geography, and manners and cus- 
toms of ancient nations mentioned in the Bible. 

Many children, even in this country, would never 

know how to read, if they were not taught in a 

Sahhath-schoo\, Their parents feel unable to clothe 

them find send them to tiie commoii %c^<cki\& — or 



Et«. 9.) SABBLTB HECESSAKT FOK SOCIBTT. 1S3 

else they sre ignor&nl, and do not know the value 
of knowledge. These unfortunate children often 
lire far away from Tillages and churches, in poor 
cottages on the mountains, or in the distant valleys. 
But they are sought out by the kind and benevolent 
teacher. They are clothed, they are supplied with 
books, they are taught to read, and they soon feel 
that they ma; become respectable and useful. 

I know a young lady who watches the children 
and youth in the galleries of the church, to see if 
there are any that do not go to the Sabhath-school. 
When she notices any such, she finds out tbeir 
names, and invites tfaem to join the school. Not 
long ago, she found in this way a female seventeen 
or eighteen years old, who could not read even a 
letter. She persuaded her to go to the Sabbath- 
school, and promised to give her a Bible. For a 
few weeks, the family with whom the scholar lived 
were obliged to read the lesson to her, and she re- 
membered as much of it as she could. But she 
was so anxious to leam the lesson without aid, that 
she studied diligently, and before a great while, 
could read a chapter in the Bible very well. And 
then she could read the bookfi in the Sabbath-school 
library ; for the pour can get books from the Salt- 
bub-school libraries, which are useful and profit- 
able to read during the week, as well as to study 
on the Sabbath. 

Id this, and in many odm w}%. ^i^Mi %diiw!i^ 



124 child's book on the sabbath. (Eve. 9. 

tends to level the distinctions among men. It tends 
to unite the rich and the poor. It tends to keep the 
rich from being proud and insolent, and. the poor 
firom being ignorant, and from hating the rich. It 
binds society together in love and harmony. 

There are many such cases in this country as 
that I have just mentioned, and more, I suppose, 
in England and Ireland. Not many years ago, a 
lagged, ignorant, wicked boy was wandering about 
the streets of London on the Sabbath. He was 
persuaded, by some kind teacher, to go to the Sab- 
bath-school. At first he was. not a very promising 
scholar, but the teacher was patient. I suppose 
the teacher remembered that God beara long with 
us all, and does not quickly cast us off as though 
we should never become any better. Young Milne, 
for that was his name, at last began to love his les- 
son, then he began to love his Saviour, and soon he 
began to love the heathen. He wanted to do them 
good, and to teach them to love the Saviour, and be 
fitted for heaven. So he went to China, and after- 
wards to Malacca, and was one of the most devot- 
ed and successful missionaries in modern times. 

Charles. I think, mother, the books in the Sab- 
bath-school library are very interesting, and I love 
to read them very much. 

. . . Mrs, M, There were but few such books wheu 
I was at your age, Charles. I should have been 

very glad to get almost any o£ x\ie encct^etiX \\\iV& 



Eve 9.) SABBATH NECESSARY FOR SOCTETT. 126 

books which you bring home from the Sabbath- 
school. I knew scarcely any thing about the geo- 
graphy of the Bible when I was young. I used to 
read about Jerusalem, and Samaria, and Gaza, and 
Beer-sheba, but I did not know where these places 
were situated. I knew they were somewhere in 
Asia, but I could not point them out on the map, 
as Susan can. Indeed, I did not have any map to 
show the situation of places mentioned in the Bible ; 
and I suppose I might never have had any, but for 
the American Sunday-school Union. I fear, my 
children, that you will not value as you ought the 
privileges you enjoy, because they are so many, and 
80 easy to be obtained. 

Susan, Did you not always know, mother, where 
Jerusalem is ? I am sure I always knew ; for I 
cannot remember when I did not know where it is. 

Mrs, M, Think, my child, of what the Bible 
says, " Unto whomsoever much is given, of them 
much will be required." 

But men must be governed as well as educated. 
And the Sabbath is fitted to aid in governing men 
who live together in society. If (hey cast off the fear 
of God and love to one another, and are not will- 
ing to do what is right, how will you govern them t 

Charles. 1 would make laws, and then threaten 
to punish them severely if they broke the laws. 

Mrs, M, You cannot govern men in this way, 
if they do not fear Qoi and lo^e on^ «xtf]?Cti<^T ^^xi^ ^s» 



126 



child's book on the sabbath. 



CEve, 



not willing to do what is right. They hope y 
will not find out when they do wrong, — for t 
laws cannot see, and you who make the laws a 
not always present. They can do wrong when yi 
are asleep, or when you are absent, or when t 
world is covered with night. 

And if you think they have done wrong, lh( 
must be tried before you can punish them. Ai 
they hope they shall be able to bribe the w 
nesses, or deceive the judges and the jury. Thi 
always hope, in some way, to escape punishme 
if they break the laws. 

Charles. Well, then, if I could not govern m^ 
by laws, I would try to govern them by armies. 

Mn. M. You collect a large military force, 
will suppose. All over your kingdom are office 
in their military dress, and soldiers with th< 
swords and bayonets. But you cannot govern mi 
80, when they cease to fear God, and to love o: 
another, and to be willing to do what is rig] 
France tried it, but she did not succeed. She d 
clared there is no God, and no hereafter, and th 
death is an eternal sleep. She said there should 1 
no Sabbath, and she attempted to blot it out. Ai 
then men began to murder one another, and 
hate one another, and to commit all manner 
wickedness. Millions, I suppose, were killed in 
very few years. . No one was safe, man, woman, 
child. There was no fear of God in the land, 90 



Ere. 9.) sabbaje mecbssaxt for socaTi. IS^ 

was full of murder, and theft, and perjury. At 
length they were obliged to have a Sabbath, one 
day in ten, and to own that there is a God. They 
had finally to return to their old practice, and keep 
one day in seven. You cannot govern men who. 
live together in society, by military force, without 
the fear of God, and the love of one another, and a 
willingness to do what is right. 

ChaTlea. I do not know how I could govern 
them, then, mother. 

jWr», M. See, now, how easily men can be 
governed, when there is a Sabbath to make them 
fear God and his law. They learn that God is 
every where — that he seeth through the thick 
darkness, that they cannot escape the notice of his 
eye, and that in the court where they will hereafter 
be tried, they can neither deceive nor bribe the 
judge. They are told this, from Sabbath to Sab- 
bath, in their childhood ; they are lold it in their 
youth ; they are told it in manhood ; they are told 
it in old age. When the heart is softened by prayer 
and praise in God's house, they are charged, hy 
the joys of heaven and by the pains of hell, to 
avoid sin and obey the laws. 

Do you think we could live happily together, if 
George was not kind to his brother Charles, and 
to his sister Susan ; and if Charles and Susan were 
not grateful to their parents, and if your father and 
I did not love you all 1 But baman laws cannot 



128 child's book on the sabbath. (Eve. 9 

make George kind, nor Charles and Susan grateful, 
nor your parents affectionate. There are a great 
many more such things, without which men could 
not live happily together, that human laws could 
no more make men do, than they can bind the sun. 
You may persuade men to be courteous, apd tem- 
perate, and industrious, and forgiving, by what the 
Bible tells them, on the Sabbath, but you ^sannot 
force them to be so by human laws. 

All the wicked deeds which men commit, come 
forth from the heart But human laws cannot look 
into the heart, and see what is passing there. Mur- 
der may live in the heart many years, but human 
laws will not know it, and cannot prevent it. Fraud 
may lay his plans there month after month, but 
human laws cannot stop his work. Envy may sit 
and pine away in the heart, and ambition may 
form schemes of treason there without any check 
from human laws. Men may chase the lion to his 
den, but they cannot enter in and slay him. 

But the law of God searches every hiding-place 
of the heart. It breaks up the plans of guilt. It 
drives forth every thing impure from the soul, as 
the money-changers were driven from the temple. 
Human laws only try to purify the streams, but the 
law of God cleanses the fountain. 

It is easy, therefore, you see, to govern men, 
when the Sabbath makes them fear Gt>d, and love 
one another, and willing to do what is right. How 



Ere. 9.) gibrith vecessabt roB society. 139 

admirably fitted is the Sabbath to aid in governing 
men who live together in society ! 

George. I think, mother, that the people of the 
United States ought to regard the Sabbath more 
than any other nation. 

Mri. M. Why do you think the Sabbath ought 
to be so much regarded in the United States T 

George. Because, mother, I have often read 
that taoralUy is the foundation tif a itpuhlican go- 
vernment, and I think that the Sabbath promotei 
morality. 

Mrt. M. Without good morals a republic like 
ours cannot long exist. The French once tried to 
have a republican government, but tbey vrere too 
immoral, and their government lasted only a little 

The Sabbath, as you say, promotes good morals, 
and BO is fitted for a republican government. I 
suppose there is not a more moral country in the 
world than New England has been for two hun- 
dred years. And there is no country in the world 
where the Sabbath has been kept better than here. 
The Scotch are a very moral people ; but the Scotch 
have kept the Sabbath more strictly than anyothei 
nation in Kurope. In France, Spain, and Italy, the 
Sabbath is a day fur shows and amusements — for 
visiting and military parade* New England and 
Scotland are far more moral than these countries. 
No nation jn the world la tnoml and sober where 



130 CHILD^S BOOK ON THE SABBATH. (Eve. 9 

the Sabbath is despised and trampled on, and made 
a day for mirth and sports. The committee of the 
British Parliament, before referred to, say, it ap- 
pears in evidence, that in each trade, in proportion 
to its disregard of the Lord's day, is the immorality 
of those engaged in it. A Scotch writer says, that 
in 1763 his countrymen were decent, dignified, and 
delicate in their manners, but that in 1783 they 
' vmre comparatively loose, dissipated, and licen- 
tious. One great reason for the change is, that in 
1763 they kept the Sabbath much more strictly than 
in 1783. 

Now let us look among those who break the 
laws and are punished, and see whether they were 
accustomed to keep the Sabbath. Scarcely a crimi* 
nal IS hung, who, if he says any thing about his 
wickedness, does not confess that it began by break- 
ing the Sabbath. You remember, George, our vi- 
sit to the state prison. There were almost two 
hundred prisoners. Some of them were old and 
gray-headed, and some of them were young and 
almost children. One boy was only a little older 
than Charles. I did not ask him whether his mo- 
ther taught him to keep the Sabbath, but I think 
she did not. 

Charles* I hope I never shall he put in the state 
prison, for my mother teaches me not to break the 
Sabbath. 

Mn, M, I hope you will not, Charles ; but 



Ert. 9.) uxxATH MECZSUXT FOX aoatrr. 131 

remember what tbe Bible aays, "Let him tbae 
tbinketb be atuideth take heed lest he fall ;" and 
feel aa a good man once did, when fae sEiid respect- 
iog himaelf, while a criminal was passing by to the 
galloira, " There, but for tbe grace of God, goei 
B-iebard Baxter." 

But motbera cannot take a better course, if tbey 
wish to fit tbeir children for the stale prison and 
for tbe gallows, than to suffer them to violate tbe 
Sabbath. O how the heart of that little boy's mo- 
ther must ache, if she ever sees him shut up at night 
alone in hia dark cell. 

The chaplain of the state prison, who talks with 
tbe prisoneTa, and learns all about their character, 
and what they have done, says that out of every 
hwidred confined there, not far from niiiety have 
been accustomed to disregard tbe Sabbath. At the 
Charlestown prison, in Massachusetts, out of too 
hutidred and Jt/ly-tix prisoners, one hundred and 
eighty had lived in a general violation of the Sab- 
bath. I suppose, therefore, that at least three- 
fourths of the criminals, or seventy-five in every 
hundred, vvbo are hung, or sent to the state prisons 
in New-England, are habitual Sabhatb 'breakers. 

I think it will not be claimed tbat mora than one 
person iu tea in Connecticut might be properly 
called an habitual Sabbatb-breaker. I do not sup- 
pose there is more than one in twenty or thirty. 
But allow that there ia one in ten. Then tbe 



132 CRILD^S BOOK ON THE SABBATH. (EvC. 9. 

habitual Sabbath-breakers, in proportion to their 
number, ought to furnish one-tenth of the criminals^ 
or ten in every hundred; whereas they furnish 
seventy-five in a hundred. This is more than seven 
times their proper share. Well might the learned 
Blackstone remark, that a corruption of morals 
usually follows a profanation of the Sabbath. 

So you see that the Sabbath favors morality, vtA 
is, therefore, well fitted to a republican govern- 
ment, which cannot last long when the people 
cease to be virtuous. George said truly that the 
people of the United States ought to regard the 
Sabbath more than other nations regard it. 

But there is another reason why our natioti 
should be very anxious to preserve the Sabbath. 
I do not suppose that any of you have thought of it. 

George, What is it, mbther ] 

Mrs. M. There is not any other nation^ I think, 
tohich hcLs so good a Sabbath as we have in the 
United States, We have not received from our 
forefathers a French Sabbath, to spend in sport, 
and shows, and military reviews. Our Sabbath is 
a good old English Sabbath, or rather, I might 
say, a good old Puritan Sabbath, without the gloom 
which to some extent, perhaps, was given to it by 
our forefathers. I scarcely know whether a French 
Sabbath would be worth having. I think it might 
do almost as much barm as good. 
Aad not only is our Sa\>bal\\ \>e;\X<^T \^*»i vk^ 



f 



Eve. 9.) SABBATH JJECESSART FOR SOCIETY. 133 

Other on earth, but a better use can he made of it, 
A larger part of our people can read the Bible, 
and understand it, than in most other countries. 
The Sabbath, too, will do good or hurt, according ♦ ; 
as the doctrines which are impressed upon the 
mind, on that day, are true or false. If our people 
.>vere to go to the temple of idols, and burn sacri- 
TOes on the Sabbath, the. day would be a curse to 
tlie nation. Or if they were to go to Mohammedan 
mosques, and worship there, the Sabbath would be 
of very little value. And were they to spend the 
<1ay in Roman Catholic cathedrals, hearing prayers 
in a language they cannot understand, and listen- 
ing to sermons on the worship of relics, or on 

* _ 

prayer for the dead, or to the virgin Mary, the Sab- 
bath would be almost a lost da v. But when the 
pure truths of .the Bible are taught, as in the United 
States, in the house of God, in the Sabl^ath-school, 
and in the family circle, the Sabbath is of inesti- 
mable value. 

. No nation could lose so much as ours by losing 
the Sabbath. It is the aqueduct which conveys 
the waters of salvation throusrh our land, and none 
but an enemy to our liberty, as well as to our souls, 
will attempt to destroy it. If other nations, then, 
neglect the Sabbath, we should guard it as we 
guard our life. If other nations despise the Sab- 
bath, we should esteem it as ow^ cjC \\\^ tJasK^^^sx 
gifts of heaven to our counlr-j. 

12 



134 child's book on the sabbath. (Eve. 10. 



EVE.^^'IJVG X. 



MANNER OF KEEPING THE SABBATH. 

Mrs. M. • There are a few things more, my dear 
children, which I wish to say to you about the Sab- 
bath, before we finish our conversations. I have 
shown you that God intended the Sabbath to be 
kept by all, in every age, and in evqry part of the 
world. I have shown you that it is very kind in God 
to sanctify the Sabbath for man, because the Sab- 
bath is so well fitted for man*s nature and Condition. 
This evening 1 wish to converse with you about 
THE MANNER in wkic/i the Sabhutk ought to he ]ccpt. 

Let us see what tHe fourth commandment tells 
us about keeping the Sabbath. The first thing which 
it tells us to do, is to rememhcr thfe Sabbath-day to 
keep it holy. 

We must remember that it is the day which God 
has sanctified for himself, or we shall not be apt to 
keep it holy. We must not look at the Sabbath 
only as a day vyhich it is expedient to keep, but as a 
day which God has commanded us to keep. 

We must remember that the Sabbath was made 
fi»r man, and that he needs it. We must not think it 
only a day which it may be well enough to keep, 



Eve. 10.) MANNER OF KEEPING THE SABBATH. 335 

but which may be neglected without any injury to 
the body, or to the mind, or to the welfare of the soul. 
We must remember how kind God is in giving us 
the Sabbath, when so many others do not know that 
there is any Sabbath. 

. We must remember how many are not permit- 
ted by their masters, or by those who employ them, 
to keep the Sabbath, w'hile we may enjoy a day uf 
holy rest. 

We must remember that God requires us to keep 
the day holy. To keep it holy is to devote it to those 
purposes for which God has 6et it apart. 

We must remember that God will require of us 
an account of our Sabbaths, and how we have kept 
them, and whether they have done us any good. 

We must remember, above all, the great object 
of the Sabbath is to renew our souls, and fit them 
for God's service, and for an endless Sabbath above. 
For why is the Sabbath called the Lord*s day^ ex- 
cept that our Sayiour arose on that day 1 Our Sa- 
viour from what 1 First of all, our Saviour from sin. 
And why was the Sabbath changed from the se- 
venth to the first day of the week, if not because 
the Saviour arose on that day, having finished the 
work of redeeming man from sin and death ? The 
light of every Sabbath should remind us that we 
are sinners, who need salvatioh througii Christ Je- 
sus. If we forget this, we shall not remember the 
Sabbath-day to keep it holy, as God designed. 



136 cuiLD'a xdoE os Toe sabbath. (Eve. 10. 

We must remember, too, that the Sabbath fuT^ 
nishes special oppOTtuaities and means for securing 
the aalvation of our souls. We must feel our need 
of aalvation, and muat use those means which the 
Sabbath offers, with a sincere desire to becume the 
humble and faithful followers of Christ. 

We must remember that our Sabbaths, in this 
^orld, will soon come to an end, and that we must 
use them as they are passing, or they will all 
quickly be gone, and our souls will be lost forever. 

We must remember how many Sabbaths we 
have misspent snd wasted in sin ; and show that 
we are penitent, by employing the present, and all 
future Sabbatha, in a better manner. ' 

We must remember that these earthly Sabbaths 
are but a beginning of the eternal rest to all who do 
the will of God, and trust in the Lord Jesus Christ. 
We must think of the good, in every age, who have 
rejoiced in the earthly Sabbath, and are now re- 
joicing in the Sabbath of heaven. And we muRt 
remember that if we are christians, when another 
Sabbath returns to the earth, our souls may be Join- 
ing in the songs of the redeemed before the throne 
of God. And w« must remember — yes, my dear 
children, we muat remember, that if we are not 
christians, if we have not repented of sin, if we 
have not truated in Ghriat, if we have not made our 
peace with God, if we have not begun to be faoly in 
heart, when our frionds and neighbor*, on anodier 



Etc. 10.) WANKER of keeping the sasbath. 137 

Sabbatli, sliall meet in the house of prayer, we may 
rJie/wailiDg among the lost spirits in the regions of 
eternal, sorrow. 

If we remember these things as we ought, we 
ahalt be likely to engage in a. proper manner in tbe 
duties of God'a holy day. 

What theii are theie duties 1 The fourth com- 
mandment lays a fuundatiau for them, by requiring 
aU to restfrom their comTJum labors. The man who 
works with his hands during the other six days, 
must not work with his hands on the Sabbath, 
The man whu woiks with his mind during the 
other six days, must not think on the same subji 
on tbe Sabbath. Whether labor is bodily or mi 
lal during tbe other six days of the week, it mi 
cease oh tiie Sabbath. " Six days shalt thou laboi 
and do all thy work; but the seventh is the Sab- 
bath of the Lord thy God ; in it tbou shall not do 
any work." The fii'st duty, on the Sabbath, b .to 
rest from our common business. 

But tbougli the Sabbath requires men to rest 
from (heir common work, it does not require tliem 
to be idle and stupid. No', the Sabbath ought to 
be a busy day ; that is, every part of it ought to be 
occupied, with some duty which will make tbe 
heart better; some duty which fails iu with the 
design of God in sanctifying the Sabbwh. 

George. May not people sometimes relax their 
minds on the Sabbath, mother % 

as" 



138 child's book on the sabbath. (Eve. 10. 

Mrs, M. I do not suppose that every one ought 
to be thinking closely, or reading all the while on 
the Sabbath, when he is not engaged in the public or 
pri^te worship of God, or in some similar duty. 
Some persons may be feeble, and need more re- 
laxation on the Sabbath than others. They will do 
right if they take such relaxation as their ill health 
requires. But they ought always to remember, that 
the great object of the Sabbath is to sanctify their 
souls ; and they should relax their bodies and their 
minds, only because they can, in this way, best ac- 
complish the design of the Sabbath. Those who 
work hard and late on Saturday, because the Sab- 
bath is coming, and they can the*n sleep, profane 
the day by such rest. They have no right to over- 
work their bodies on Saturday, and then try to re- 
cruit them on Sunday. It is robbing the soul, it is 
breaking the Sabbath, in the sight of God, as really 
as if they were at work. For it is taking a portion 
of the time which God has reserved for his own 
use, and employing it for our worldly purposes. 

Another of the duties of the Sabbath u social or 
public iDorshijp, I have already told you that social 
worship is fitted to the nature and wants of man. 
It warms his affections when they grow cold, and 
quickens his zeal when it becomes faint and languid. 

This was one of the duties required of the Jews 
on the Sabbath. " Six days shall work be done, 
but the seventh day is the Sabbath of rest, a holy 



Ere. 10.) UASKEi^ of kcepino the sibbath. 130 

conrocBtion." (Lev. 33 : 3.) A holy convocation 
meaua a solemii assembly for the public worship of 
God. The heathen used to assemble and worship 
their idols. And men, at the p.-«seDt time, when- 
over they wish to show great honor to any day, 
meet and mingle their feelings together on that 
day. This is the reason why they assemble to 
celebrate the fourth of July, or the birth-day of 
Washington. They animate each other, by uniting 
in the celebration, and singing the same songs. T 
do not mention these examples, my children, f'lr 
the Bake oC approving of every thing which is done 
on such occasions, but otiiy to shnw that when men 
wish to manifest respect for any person, or for any 
day, they often, assemble together, just as God 
commanded the Jews to meet and worship bim on 
the Sabbath. Good men among the Jews loved to 
meet fur social wonhip. They said, " How amiable 
are thy tabernacles, O Lord of Hosts ! Blessed are 
they that dwell in thy house; they will be still 
praising thee. For a day in thy conrts is better 
than a thousand ; I had rather be a door-keeper in 
the house of my God, than to dwell in the tents of 
wickedness. My soul tbirsteth for God, for the 
living God ; when ahatl I come and appear before 
God t Then will I go untu the altar of God, untn 
God, my exceeding joy, O come, let ns sing unro 
the Lord ; let ub make a joyful noise to the Rock 
of our salvation. Let us come before his preience 



I 



HO child's book on the sabbath. (Eve. 10. 

with thanksgiving, and make a joyful noise unto 
him with psalms. O come, let us worship and bow 
down ; let us Vneel before the Lord our Maker. 
I was glad when they said unto me^ let us go into 
the house of the L^rd." 

I suppose men who felt thus, would not wait ftir 
a command to go and wWhip God, any inore than 
I should wait for a command. to love .George, and 
Charles, and Susan ; or than 'mi epicure would 
wait for a command to sit down at^ ^ table loaded 
with dainties. It was a privilege to David, and 
Asaph, and other holy men of that day, to worship 
God in his temple, and in the congi-egation of the 
righteous. If God would permit them to worship 
him in public, they would account it their ** exceed- 
ing joy." I suppose a cloud, or a slight shower, 
would not have been thought excuse enough for 
not joining in the "holy convocation." 

The Bible tells us that it was the ^* custom^* of 
Jesus Christ, when on tlie earth, to attend public 
worship in the synagogue. And the apostles used to 
meet with their converts, and v^orship God on the 
Sabbath. They commanded men not to forget the 
** assembling of themselves together, as the man- 
ner of some " was, even so early. But men had 
more excuse at that time than we have for neglect- 
ing social worship. A person might lose his life if 
he met with the church of Christ, to worship God, 
aifd adore the Saviour. But notwithstanding the 



E^C. 10.) MANNER OF KEEFING THE SABBATH. 141 

danger, Paul tnitl those to whom he wrote, they 
must not forget to unite in social worship. Tho 
ancient christians would meet in tonihs, and on 
board of ships, aod in caves, and at midnight, rather 
than give up the privilege of srx;ial worship, even 
when they knew that they were watched, and if 
discovered, might be burnt at the stake, or he torn 
in pieces by wild bcn^^ts. I suppose one of these 
christians did not, on the morning of the Sabbath, 
think that if it was a little crild, or might be rainy^ 
<Sr he did not feel very well, he might be excused 
from social worship. The Holy Spirit has blessed 
social worship to tiie salvation of millions. Proba- 
bly more liave been brought to reflect on their 
ways, and to repent and turn to God, in conse- 
quence of public worship, than from any other cause. 
And at the present day very few become pious and 
iiumble christians who have lived in the neglect of 
public worship. 

But for public worship, a large part of mankind 
would know very little of the doctrines of the Bible ; 
for the name ofCJod, and even the knowledge of 
God itself, would cease from tlie earth. 

Gock] men still love the puhlic worship of God. 
When sick, ihey longiobeabletojoininthe prayers 
and praises of God*s house, and they grieve that 
they cannot go with the multitude who keep holy 
day. And when health returns, they regard it as a 
delightful privilege to pay \\\e\t nc^vj-^ \i\\\ft ^^b» 
Lord, in the presence of a\\ vVic v^'^^i^^* 



142 • chad's book on the sabbath. (Eve. 10. 

George. I remember that you read to us, the 
other evening, in the life of Mrs, Hannah Mora. 
She said the Sabbath was not only her day of rest, 
but her day of enjoyment — and that she went to 
church twice on the Sabbath. 

Mrs, M, When you find a christian beginning 
to neglect public worship without any good reason, 
you may be almost sure that he is growing worldly. 
If he ever regains his christian feelings, he will be 
fouiid in his place in the house of prayer. And 
while the tear of penitence flows down his cheel^, 
he will say in his heart, ** I have gone astray like 
a lost sheep. Return unto thy rest, O my soul, for 
the Lord hath dealt bountifully with thee." 

Public worship tends to make men feel how vain 
are the distinctions of rank, and wealth, and fashion. 
" The rich and the poor meet together," in the 
house of God. The worshipers have all one 
Father, and one Saviour. They have common sins 
to confess, and common wants to be supplied. 
They have similar temptations to overcome, and 
need the sanctifying influences of the same Spirit. 
All are bound to the same grave, and all the pious 
to the same heaven. The man of wealth is taught 
chat however high his place is in the house of God, 
riches will not purchase him a seat at God's right 
hand. The man of learning is taught that holiness 
IS accounted better than knowledge among the 
Bpirh» ofhea ven. The faahionaVAe wvii Oa^ ^vj %x^ 



Eve. 10.) JiAXNr.R of keeping the sabbath. 143 

taught how much the robe of immortality outshines 
the brightest garments of earth. 

But public worship will not be pleasing to God, 
or profitable to men, without some preparation. 
Before we go to church, we must pray for the 
blessing of God ; we must read the Bible ; we must 
feel that God is in his holy temple. The man who 
goes up to the sanctuary, thinking of his worldly 
business, his accounts, his clients, his crops, bis 
ahips, must not expect to hold communion with 
bis Maker. Can the child, or the youth, expect a 
blessing, who goes to church, not to worship God, 
but to show a new dress, or see some companion or 
friend ] 

I have known children laugh and play, and be 
light-minded, during social worship. The blazing 
eye of God was fixed steadily on them, and I almost 
feared, every moment, they would be struck dead 
beneath his awful frown. I shudder when I see 
little children thoughtless and inattentive in the 
house of God. He is the same now as when he 
came down on Sinai in cloud and tempest, and he 
has told us that " holiness becometh his house for 
ever." And thou2:h fire does not break out and 
devour them, as it devoured Nadab and Abihu, 
still they cannot safely trifle with God*s worship. 
He knoweth how, the Bible tells us, to reserve the 
wicked *' unto the day of judgment, to be punished." 
It is painful to see these Ull\^ c\v\Vdx^\\ \\*^xw^xx^^ 



144 child's book on tiie sabbatHc (Eve. 10* 

tlieir puny hands, like hardened rebels, in bold de- 
fiance uf their Maker. 

People in the country somenmes Kve too far 
from church to return home between the morning 
and evening services. These often profane the 
Sabbath, by collecting into little groups, and talk- 
ing about party politics and the news. The children 
and youth sometimes wander into the fields, or into 
the woods, and profane the Sabbath by gathering 
berries or nuts, or stealing fruit from gardens and 
orchards. Some wicked boy may usually be found 
among them, whose example and conversation will 
do more hurt in one hour than the labors of many 
christian mothers can repair daring a week. If the 
Sabbath-school did nothing but keep children from 
profaning the Sabbath, between the morning and 
evening services, I have often thought this would 
be worth all the trouble and expense of sustain- 
ing it. 

I think, however, that there is less playing antl 
inattention among children, during public worship 
now, than there were many years ago. They 
have learned in the Sabbat h-school to under- 
eu£A the minister better, and he often makes his 
termons more simple and plain for the sake of 
the children. 

Susan. I remember, mother, onr minister said 

once, that when he saw children whispering or 

playing in meeting, be a\w^ya v>ftO\3k^\. >\\^^ ^\\ 



Bn. ID.) lEANNEit OF icEEFmo THE ausjkTH. 143 

not ga to tke Sabbath-school ; for if they did, they 
would learn to fear God and respect his day and 
fail house. 

Charlet. Is it any worse, mother, forchildren to 
play, than for their parents to sleep, during public 
worship % 

Mr*. M. Children never have any excuse fur 
playing in meeting, my son. Hut there is hero 
Bud there a person who cannot keep awake, during 
the whole service, on the Sabbath. They hare a 
disease, called the lethargy, which always makes 
them sleepy as soon as they sit down ; no matter 
whether at home of abroad — whether they are alone 
or in company with their friends. Such persons I 
pity, for they cannot lielp being aleepy; and God 
will not mark it down against them as a sin, when 
they do all they can to keep awake. 

There ara others, however, whom God will not 
excuse for sleeping at church, while they ought to 
be eogai^ in fata worship, or liateniag to his Gos- 
pel. Look, on some Sabhath, at a congregation 
of worshippers. There is a man leaning faia head 
on the front of tlie slip. He is fast asleep. The 
minister is urging his hearers to awake to right- 
eousness, for the end of their probation is at hand. 
But fHltper Hughes is in a strand slumber, and does 
not beafuj' ^ord. 

George.-'F«nnBi Hughes is not a poor man, 
mother, and obliged to work haxi. 



146 CHILS^S BOOK ON THE SABBATH. (Gve. 10. 

Mrs, M, No, my son, he is one of the richest 
men in the town. He owns a great deal of land, 
and is continually buying more. But he tells peo- 
ple that he cannot keep awake at meeting, because 
he is in debt, and must work very hard during the ^ 
week to pay for his land. 

Yonder is another healthy-looking man mocking 
God and discouraging the minister, by sleeping 
during the sermon. That is Mr. Dickman, the 
blacksmith. 

He has a fine set of customers, and is one of the 
most thriving men in the place. But he, too, is 
obliged, he says, to work so hard during the week, 
that he must stay at home and rest on the Sabbath 
if you will not excuse him for sleeping a little in 
the house of God. 

Who is that changing his seat so often, to keep 
from drowsiness ? That is Mr. Mortimer, the 
merchant. He is always sleepy when he eats a 
hearty dinner ; and you must excuse him if he can- 
not help being drowsy on the Sabbath. 

Charles. But I think, mother, that Mr. Morti- 
mer, the merchant, had better eat a little less on 
the Sabbath than on other days, if he cannot keep 
awake at meeting. 

Mrs, M. I think so too, Charles ; but f **^^IVIor- 
timer thinks differently. He must alwa^tf^have a 
better dinner on the Sabbath than on other days — 
for he cannot attend to hu business on that day. 



Eve. 10.) MANNER OF KEEPING THE SABBATH. 147 

and so has leisure to see company. He makes his 
domestics stay away from church in the morning 
to prepare dinner for himself and friends— -and then 
he is drowsy during the whole service, if he comes 
to church in the afternoon. But he does not come 
very often. I think if Mr. Mortimer knew he was 
to plead for his life, he would be careful not to eat 
so rich a dinner. And if he felt, as he ought, that 
he v^as to plead at church for the life of his soul, 
he would not compel his domestics to violate the 
Sabbath for the sake of getting him a dinner which 
only makes him drowsy and stupid. 

It grieves me to think how plainly all these men 
show that they prefer their business to the worship 
of God ; their bodies to their souls ; and their mo- 
ney to salvation. 

Self-examinatiofi is one of the duties to which 
we are invited by the Sabbath. This is a duty 
which cannot be neglected, safely, by any one, and 
there is no season so fit for it as the Sabbath. 
George, and Charles, and Susan need to spend a 
part of the Sabbath in self examination, as well as 
their pai*ents. They should examine their conduct 
for the past week, and see what they have done which 
is wrong ; and then they should resolve to do better 
the week to come. Have they obeyed their parents 
cheerfully in every thing ? Have they been kind to 
each other, not speaking a harsh word, or giving 
an unkind look, or indulging an unkind feeling ? 



148 child's bcx)k on the sabbath. (Eve. 10. 

How have they treated their playmates 1 Have 
they been proud and haughty towards them 1 Have 
they envied any of their playmates ] Have they 
^ wanted any of their books, or pictures, or play- 
things 1 Have they obeyed all the rules at school, 
and tried to please their teachers, and to get their 
lessons well ] Have they yielded to temptation 
to deceive, or to tell a falsehood 1 Have they 
wished to get aboVe their classmates, and been 
sorry to have them do better than they 1 Have 
they neglected their duties to God ? Have they 
omitted secret prayer and reading the Bible 1 
These, and similar questions, children should ask 
themselves every Sabbath. And if they find they 
have failed in duty, as they certainly will find, if 
they examine their h;earts and their conduct faith- 
fully, they must be penitent for it before God, and 
pray for grace to avoid such sins in future. 

All need to examine their hearts and lives, often 
and carefully ; for without doing it, they will never 
know what are their faalts, or what is their cha- 
racter, and their prospects for eternity. One of 
the greatest blessings of the Sabbath is, that it gives 
a season for attending to the necessary duty of 
self-examination. 



Eve. 11.) MANNER OF KEEPING THE SIBBATR. 149 



MANNER OF KEEPING THE SABBATH. 

Mrs. M, We will continue our conyersation, 
this evening, about the manner of keeping the 
Sabhath. 

Private devotion^ reading and mecUUUian make a 
part of the duties to be performed on the Sabbath. 
They ought, especially, to follow the worship of the 
sanctuary. It will do us little good to join in public 
prayer and praise, and hear a sermon, if we go home 
and converse about improper subjects. Some per- 
sons, when they return from church, converse about 
the dress worn by their neighbors, or what ac- 
quaintances they may have met, or what strangers 
they have seen. Others spend a good deal of time 
in criticising the sermon. It is too long, or too 
short ; too practical, or too doctrinal ; too plain, or 
tooeleganti They are rarely just suited. This habit 
of finding fault destroys all the good which public 
worship might do them or the younger members 
of the family. It is a bad practice, and ought to 
be abandoned at once. 

Much better would it be for them to go to their 
closets, as soon as they reach home, and pray that 
what they have heard may do them good ; that 
they may not forget it ; that it may fit them to per* 

13« 




150 CHtLD^S BOOK ON THE SABBATH. (Eve. 11. 

form duty, to bear trials, and to resist temptations 
during the week. If their minds are made serious 
by the public services, they ought to pray that their 
seriousness may continue ; and if they have formed 
any good resolutions, that they may have grace to 
kjsep them. 

Many persons would know little about the Bible 
if they had not leisure to study it on the Sabbath. 
Persons employed in factories, day-laborers and 
domestics, often cannot devote as much time to the 
study of the Bible as the good of their souls demands. 

George, But do not these persons need to rest 
on the Sabbath? 

iUri. M. One end of the Sabbath is rest to the 
body and the mind, and we ought not, when we 
can avoid it, to get weary and fatigued on the Sab- 
bath. But persons who work with their bodies 
during the week, can rest while they read the 
Bible and think upon serious things. A change 
of labor is sometimes a refreshment. A msin who 
is tired of one kind of exercise, can often engage 
in another without feeling weary. It is a pleasure 
for one who has been htrd at study all day, to cut 
wood, or walk, or ride on horseback. So a man 
who has been wearied by bodily labor can exercise 
his mind without fatigue. And God has so made 
the mind, that when men are weary by thinking 
of one kind of subject, they can often think of an- 
QXHamv without feeling weary, A distinguished judge 



Eve. 11.) MANNER OF KEEPING THE SABBATH. 151 

in a neighboring state, used to study mathematics 

to refresh his mind when he had become wetry X^ 

with thinking about sojne difficult point of Iftw. '')^ 

There is a great variety in the duties of the Sab- 
bath. Persons in health will not often be in dart- 
ger of getting weary, if, when they are tired df onc^' 
duty, they set about another. 

I remember when most people had very few 
books to read on the Sabbath but the Bible. There 
were not many commentaries in the land, and there 
were among the common people no maps and 
books to explain the customs, and manners, and 
antiquities of the ancient nations, which are so 
often mentioned in the Bible. There was only 
here and there a religious biography, and there 
were no religious periodicals to give information 
about the kingdom of Christ. I suppose you won- 
der how we could contrive to make the Sabbath 
interesting and profitable. 

It is strange that parents take so little pains to 
get books to aid their children in the study of the 
Bible. Scarcely any are so poor that they could 
not afford the trifling expense. When there were 
only a few books in the world, and those few were 
very dear, a learned mail advised hia friend to sell 
one of his eyes and buy a certain book, and read it 
with the other. Without any such sacrifice, parents 
might furnish their families with all the books 
necessary to explain the Bible. 



. t • 



152 child's book on the sabbath. (Eve. 11. 

Family instruction is another interesting duty on 
the Sabhath. 

You may regard mankind as separated into three 
great divisions. One division is that of individuals. 
In this division every man stands hy himself. The 
second division i^ that of families. This division 
includes several individuals who live together un- 
der the same roof. The third division is that of 
communities. This division is made up of a greater 
or less numher of families living under the same 
government and laws. 

The division into families was made in the gar- 
den of Eden, at the same time when God sancti- 
fied the Sabhath. The Sabbath is fitted to this 
division of men into families, and this division of 
men into families is fitted to the Sabbath. Like 
twin sisters, each aims to promote the welfare of 
the other. 

It would be very strange, therefore, if when God 
gave the ten commandmients, he had forgotten or 
overlooked this early division of mankind into fami- 
lies, which he had himself made. Nor did ha for- 
get or overlook it. 

The first three commandments point out men's 
duties to God. The last fiive point out men's duties 
to the community in whidi they live. The fourth 
and fifth comn^andments point out, specially, men's 
duties a? they live togetlwr in families. The fourth 
commandment, to be sure, includes social worship. 



Eve. 11.) MANNER OF KEEPING THE SABBATH. 153 

and the fifth includes the obedience which men 
owe to rulers as well as parents. The fourth cum- 
raandnient has been fitly called a" " Fmnihj com- 
viandmenL*^ It mentions the parts of which fami- 
lies are composed more particularly than any other 
commandment of the ten. 

Except in the hours of public worship, the bonds 
which bind families together into communities arc 
dissolved on the Sabbath. It is as if the world was 
made up only of families, and there was no other 
society. The duties which men owe their families 
are very important and interesting. If children are 
not governed in the family, they will grow up rest- 
less and ungovernable. If they are wicked and 
irreligious in the family, they will be apt to con- 
tinue wicked and irreligious all their days. I sup- 
pose that a large part of those who become pious, 
become so while they are children, and living under 
their father's roof. If the duties of the family are 
neglected, societies cannot be happy, and pros- 
perous, and moral. 

God has devoted a considerable portion of one 
day in seven to these important duties of the family. 
On other days the laborer is obliged to be absent 
from his family a great deal, and sometimes he 
must be absent the whole week. The mother is 
occupied with many cares, and cannot instruct her 
children so much as she wishes ; and the children, 
too, ai'e often either abroad at woik, or at school, 



154 child's book on the sabbath. (Eve. 11. 

or too fond of play to attend to instruction. But 
the Sabbath comes. The poor man returns to his 
home. His fanTily gather around him. The chil- 
dren, who were too playful ta listen to what their 
mother told them, are now quiet and attentive. 
They see none of their companions on the green, 
trundling the hoop or knocking the ball. It is the 
hour for parental influence and counsel. Those 
who love the souls of their children will not let it 
pass unimproved. The father can now, without 
hurry or interruption, teach his children about 
their duties to God, their own souls, and to one 
another. While he sets them an example of de- 
voting the Sabbath to religious duties, he can ex- 
hort, and, if necessary, command them to reverence 
God's holy day. He will teach them some good 
catechism, and explain it in a simple and cheerful 
manner. As evening approaches, he will call his 
family together, and read a sermon^ or a chapter 
in the Bible. Then he will pray for a blessing on 
the public and private duties of the Sabbath, for 
the presenoe of God through all the unknown 
scenes of the coining week, and fcnr a union, at last, 
with the redeemed, in the parer woiBhip of the 
upper world. 

The memory of my early Sabbaths is dear to ine. 
But I remember no part of them with more inte- 
rest and tenderness than the close of the day. 
When the shadows began to gather, a beloved 



Eve. 11.) MANNER OF KEEPING THE SABBATH. 155 

father, now I trust among the just in heaven, would 
call us together, read a sermon, or a chapter in the 
Bible, and then offer a family pi'ayer. I can re- 
member, as if it were only yesterday, the veiy 
texts, and the very feelings of my conscience and 
ray heart, as I listened to the pungent discourses 
of President Edwards, and others of a similar 
character. The recollection of these scenes often 
makes my spirit more tender than the most solemn 
truths which I now hear on the Sabbath. And 
even then, when my heart had been thoughtless 
during the worship of the house of God, these 
scenes in the family, which closed our Sabbath, 
vi'ould affect my mind too deeply to be forgotten 
through the whole week. When I think of my 
childhood, I cannot but feel that of all seasons for 
the instruction of children, the family circle, at the 
close of a Sabbath spent in the house of prayer, is 
the best. Let the scene be cheerful, but let it, too, 
be serious. Cheerfulness will make it pleasant at 
the time, and seriousness will fix it in the mind 
for many years to come. 

God knew that many men would not love to keep 
the fourth commandment themselves, and that they 
would not be willing to let their children, and their 
domestics, and their beasts that labor, rest on the 
Sabbath. So God did not only say in the com- 
mandment, men shall not work, but thou shalt not 
do any work, thoui nor thy son, nor thy daughter. 



156 CBtLD^S BOOK ON XH£ SABBATB. (Eve. 11. 

Every parent is bound, not only to rest himself, 
but to let his children rest on the Sabbath. When 
they leave home to learn a trade, or to become 
clerks in stores, or tu attend school, or to be do- 
mestics in famiiiesi he is bound to see that they 
have the privilege of keeping the Sabbath. And if 
he places them where they are not permitted to 
keep the Sabbath, he breaks the command as much 
as if he were to labor himself on his farm, or ia 
his shop, during holy time. 

Domestics have a claim to rest on the Sabbath, 
so far as is consistent with the comfort of a family. 
*^ Thou shalt not do any work, thou, nor thy sou, 
nor th]f daughter, nor thy man*servant, nor thy 
maid-servant%'' While resting themselves, and let- 
ting their children rest, men ought to be careful 
to see that their domestics not only have an oppor- 
tunity to keep the Sabbath, but that they spend it 
in a proper manner. I would not keep a domestic 
from public worship a part of the day, as some do, 
for the sake of getting a warm dinner, and much 
less to prepare for company. And when some of 
the family must stay at home, it is wrong to make 
domestics stay more than their share. They ought 
to be willing to take their turn ; but to make them 
do more than that is a violation of the fouith com- 
mandment. 

" Thou shalt not do any work, thou, nor thy cat- 
tie J'* The apostle askst ** Does God take care for 



Eve. 11.) MANNZK or nznuo Tax ussath. 1S7 

oxen t" Yes, my childreo, he does, for hia tender 
mercies are oyer all hii works. BeasU tbat labor 

, all the week need rest aa well as man. And as the 
poor, patient ox had no voice to urge his claim, 
God wrote it down in the commandment, that oxen 
hare s right to rest on the Ssbbath. Beware how 
you deprive them of this right, for God takes the 
part of the weak againat the oppressor. "We may 
use horses to carry our familiea to public worship, 
and for similar purpoaea, which are conaislenl with 
the design of the Sabbath. But a merciful man 
-will consider, whether it would not be well to let 
a horse rest, at some other time, which he employs 
a large part of the Sabbath for these necessary pur- 
poses. I remember hearing that a gentleman, on 
a visit to his friend, I think in Ireland, was sur- 
prised to see all the horses feeding in their stalls 
on Saturday. As tbia was quite unusual on other 
days, he inquired the reason. His friend lold bim 
that as they lived a long distance from church, he 
could not let his horses rest on the Sabbath, so he 
gave them the day of rest to which they had a 
right, on Saturday. He was a merciful man, 
But let me remind you, my children, at the close 

- of our long conversation or the manner of keeping 
the Sabbath, that the dutiu I have maUioHed miut 
be performed m a proper ipirit. You nay break 
the Sabbath while doing them all. If theheartand 
life are examined without a desire to grow better ; 



158 CHILD^S BOOK ON THE SABBATH. (Eve. 11. 

if the Bible is read only out of curiosity, or to see 
how many chapters may be read over in a day ; if 
public worship is attended only from custom, or to 
see a friend, or because it is popular ; if you pray 
and meditate only to qiiiet conscience, God will 
frown on your services, and a day will be lost, in 
which your soul might have been fitted for glory, 
honor, and immortalitv. 

And without a proper spirit, the Sabbath will be 
as unpleasant as it is unprofitable. Its duties will 
be burdensome, and you will say in your heart, 
" When will the Sabbath be gone V* But if you 
have the spirit of the Sabbath in your soul, you vtill 
think its precious moments fly away too swiftly. 
You will almost wish to stop the sun in his course, 
as he descends towards the western mountains, 
and the shadows of evening begin to lengthen. 
You will feel with the poet, as you breathe the pure 
air, and enjoy the tranquil light of the Sabbath, 

Day of all the week the best, 
Emblem of eternal rest. 

With such a spirit, the Sabbath will never be a 
weariness. We shall greet it with a cheerful wel- 
come as it approaches ; we shall spend it in joy 
and praise while it is passing, and when we must 
part, bid it an unwilling farewell. 

You may repeat the hymn on Sahbatk Evenings 
Charles, which I gave you last week to learn for 
ihe close of our conversation to-night. 



Dve. 11.) MANNER OF KEEPING THE SABBATH. 159 

CHARLES. 

" Is there a time when moments flow 
'* More peacefully than all beside 1 

" It is of all the times below, 
" A Sabbath eve in summer tide. 

" Oh then the setting sun smiles fair, 

** And all below, and all above, 
" The different forms of nature wear 

** One universal |;arb of love. 

" And then the peace that Jesus beams, 
" The life of grace, the death of sin, 

'* With nature's placid woods and streams, 
" Is peace without, and peace within. 

** If heaven be ever felt below, 
" A scene so heavenly sure as this, 

" May cause a heart on earth to. know 
*' Some foretaste of celestial bliss. 

" Delightful hour ! how soon will night 
" Spread her dark mantle o'er thy reign, 

" And morroV^ quick returning light, 
" Must call us to the world again. 

" Yet will there dawn at last a day ; 
" A sun that nevei sets shall rise ; 
- " Night will not veil his ceaseless ray— 
** The heavenly Sabbath never dies." 



t60 child's book on the sabbath. (El 



EVBJ^JmVO XII. 

VIOLATIONS OF THE SABBATH. 

Mrs, M, I wish to converse with you a 
while this evening, my dear children, about v 

TIONS OF THE SABBATH. 

George, How can we know, mother, whe 
do break the Sabbath ] The commandment 
we must not do any work, but you have told ui 
we may work some. You said domestics raui 
be made to work more on the Sabbath than : 
cessary for the comfort of the family. The 
mandment says that "cattle" must not woi 
the Sabbath, but you have told us it is rig 
make horses carry us to meeting. How do 
know such things are right ? 

Mrs, M, Such things are allowed in the 1 
Our Saviour said his disciples had done rig 
plucking com on the Sabbath when they were 
gry. We <;onclude from this case that it is 
to prepare food for the purpose of satisfying 
hunger on the Sabbath, or to do other thing 
cessary for our health and comfort. Oar Sa^ 
himself ate on the Sabbath, and from his exai 
we conclude that we may do the same. Bui 
does not authorize us to spend the day in feas 

As to using our horses for carrying us to 



En. IS.) TmATioNB or ihb sabbatr. 161 

houae of worship, wethiokthe Bible justifies lu in 
this too. The priests id the temple killed the 
Umbs for sacrifice on the Sabbath. But our Sa- 
viour says they did not sin in doing this. It was 
a part of religious worship. If any of the other 
Jews had killed Iambs on the Sabbath for their own 
use, it would have been a. violation of the fnurdi 
commandment. We think that this example justi- 
fies us in doing, on the Sabbath, the labor which is 
necessary to prepare us for divine worship, and 
which cannot be done before the Sabbath comes. 
We think, too, it allows us to use our cattle for 
the same purpose, and that it is right, therefore, to 
employ them in carrying our families to the house 
<^God. 

I suppose every thing may be done that is eoH- 
tittent witA the daig»Jifr tcAicA God ttmetified iMe 
SabbaA. 

This design, M I have already told you, is that 
men should rest from their common busioesa on 
the Sabbath, whether they labor with their bodies 
or with their minds. Beasts that labor are also to 
rest on the Sabbath. This rest for beasts can only 
be for their bodies, but for men there is a higher 
deugn. God means that men, whSe cetnng fiom 
labor, ahall have leisure to retresh their minds, ind 
improve their hearti by the public duties of his 
house, and the private duties of the ftmilytnd the 
eloMt He meaa* that men shall beoooe more 
14* 



163 child's book on the usbaih. (Ere. 12. 

aerious, bumble, heareDly-minded, devoted, and 
prayerful, by keeping the Sabbath. Every thing 
which falls in with this design of God in giving 
men the Sabbath, may be done on that day. And 
every thing which hinders this design must ba 
avoided, 

George. This rule would be enough to guide us 
in many cases, but there are some cases, 1 think, 
where we might still be in doubt 

Mrt. M. Well, then, my son, I will give you 
anotber rule. Avoid doing any thing on the Sab* 
bath when you are doubtful whether it can be done . 
without violating the fourth commandment. You 
will be safe in letting it alone, while to do it may 
berinfiil. 

The amall-pox is infectious. If you go too near 
you will ba very Ukely to catch it. I do not know 
just how near you can approach it and be safe. 
Suppose, now, you were passing in the neighbor' 
hood of a house where several persons are sick of 
the small-pox. And suppose yon knew that if you 
kept ten rods distant you would be out of danger 
from the disease. Suppose, too, that you did not 
know but you miglit safely go within two rods^ 
vrtitt would yon do t 

Oeorge. Why, mother, I do Dot.wiah to have ths 
■mall-poz, uid should be sure to keep u least ten 
rods fiom the house. 

BOt. M. Just so, Qeorga, yoa should do in regard 



Eve. 12.) VIOLATIONS OF THE SABBATH. 163 

to violating the Sabbath. Some things it is very 
plain that you may do on the Sabbath. Some things 
it ia quite as plain that you must not do. And about 
some other things, perhaps* there might be a little 
doubt. You should act in regard to these doubt- 
ful things just as you do about keeping at least ten 
rods from the house infected by the small-pox. 
You should entirely avoid them — ^then you will be 
sure of not breaking the fourth commandment. 

I will show you what 1 mean, by some examples. 
It is doubtless right for you to ride to meeting from 
your home on the Sabbath. It is as clearly wrong, 
without any necessity, to travel on a journey upon 
the Sabbath. But a man who lives thirty miles off 
owes you a debt, and is about to fail. You may 
lose your debt if you wait till Monday. Perhaps 
you begin to ask yourself if it may not be right for 
you to get your horse and go and secure your debt 
on the Sabbath. It is a doubtful case, you say. If, 
then, you ask my advice, I counsel you not to ven- 
ture too near the infected house. Keep at a safe 
distance. Better lose your debt than offend God 
by violating his command. 

It would be clearly wrong for a man to leave his 
home, in Hartford, on Sabbath morning, and, with- 
out any other reason than to gain a day for busi- 
ness, go to New- York in a steam-boat. It would, 
I think, be as clearly right for him to go to New- 
York on the Sabbath, if his wife or his father wis 



164 child's book on th£ sabbath. (Eve. 12: 

at the point of death, in the midst of strangers. 
But now, suppose he is in New- York, and does 
not vriah to be absent from hb family on the Sab- 
bath. So he deliberates with himself whether he 
bad not better take the steam-boat on the afternoon 
of Saturday, and reach Hartford early on the Sab- 
bath morning, before meeting. If he were to ask 
my advice, I would say, do not venture yourself on 
board that boat. I think it is a manifest violation 
of the Sabbath. You may say you are in doubt. 
Kun not the hazard, then, of violating the fourth 
commandment. You would not run the hazard of 
violating the sixth commandment, and becoming a 
murderer. Why run the hazard of becoming a 
Sabbath-breaker ? Keep far off from the infected 
house. 

Another man has a fine field of wheat. Just as 
the crop is ready for harvest it begins to rain. The 
rain continues several days. The wheat begins to 
sprout. The sun shines pleasantly on Sabbath 
morning, for the first time in several days. The 
man asks if he shall take his sickle and go into the 
field and reap the wheat, that/ his family may not 
feuffer for want of bread. 

George. I think, mother, that he might go, and 
not break the Sabbath, 

Mn, M. Plainly, it would not be right for him 
Co work always on the Sabbath, even in harvest 
time. The Jews were commanded not to work on 



Eve. 12.) VIOLATIONS OF THE SABBATH. 165 

the Sabbath, even to gather in their crops. " Six 
days sbalt thou work, but on the seventh day thou 
sbalt rest ; in earing time aruL in Jiarvest, thou shalt 
restJ* It is as plain, I suppose, that if the man had 
gathered in his crop, and his bam was on fire, he 
might try, on the Sabbath, to put out the fire. But 
between these cases which, are plain, comes the 
man with his field of damaged wheat. What shall 
we tell him ] You, it seems, George, would tell 
him to go and gather his crop. I should not daie 
to tell him so. I fear his field would be too near 
the infected house to be safe reaping. In other 
.words, the case is very doubtful, if not plainly 
wrong, 

George. But the man says he is poor, and cannot 
afford to lose the crop. 

Mrs. M. Yes, but if it is wrong, can he not affo^'d 
to lose his crop as well as to offend his Maker, and 
perhaps lose his souH Do you not remember 
what the prophet said when the king of Judah 
hesitated to obey the command to send away the 
mighty men of Israel, whom he had hired to fight 
for him, at the expense of a hundred talents of 

George. No, mother, I do not remember it. 
What did he say 1 

Jl&f. M. Amaziah said to the prophet, ** But 
what shall we do for the hundred talenU which I 
have given to the army of Israel V* The prophat 



166 cHTLTi's 800^ DN THE sASS^TH. (Ere. IS. 

replied, " Tke Lord ii ahte to give thee much more 
tlian tki$," AmazUh thought he could not afford 
to obey God ; but the prophet told him, God is 
abundantly able to reward tlioae that make present 
sacrifices to obey his cominandB. God ia able to 
give this poor man much more than bis field of 
wheat, if he trusts God, and keeps the fourth com- 
roandment. Besides, what has the man's poverty 
to do with not obeying God 1 How rich must a 
man be to become under obligations to obey the 
ten commandments T 

George. But, mother, would it be right for the 
man to let bis wheat be spoiled 1 We ought not 
to be wasteful, and is it not a waste to let a fine 
crop of wheat be injured, so as to become unfit to 
eat t Why did God make the crop grow, if he did 
not mean to have the man reap it, and gather it 
into bis bam t 

Mr*. M. God may design that he shall gather 
h into his bam if he waits until Monday. Or God 
may have let the wheat grow so finely, to see 
whether the man would obey his commandment to 
keep the Sabbath day. It would not be so much 
of a waste to let the wheat rot on'theground, asto 
disobey God. Because the wheat hab grown np. It 
is not certain that God ever intended it should be 
gathered. It is his wbeat, and he will do with it 
aa' he pleases. How many times do the rains de- 
stroy crops, and the whirlmnds scatter them to the 



Eve. 12.) VIOLATIONS OF THE SABBATH. 167 

four quarters of heaven, and the lightnings consume 
them, after they are gathered into the bam 1 It is 
plain that God does not intend to have all the crops 
collected for the use of man and beast, which he 
causes to spring up and ripen. And no one can 
tell whether he has designed the crop of the poor 
man for this purpose. If God does not afford him '' 
a time for gathering his crop, it is plain that he 
never designed it should be gathered ; and the 
poor man must be submissive, and trust God to 
provide for him and his family in some other way. 

George. I think now, mother, that the poor man 
ought to let his crop alone on the Sabbath. It is 
at least doubtful whether he might properly gather 
^ it, and so on your principle he had better let it 
stand till Monday. But, mother, you said that if 
the crop was already gathered, and his bam should 
take fire on the Sabbath, he might try to put out 
the fire, and save his crop and his barn. Why 
might he do this any more than gather it into his 
barn, when it was in danger of spoiling % 

Mrs. ilf. First, If the man were to put off gather- 
ing his grain, he does not know but it may be 
gathered just as well on the morrow. Cases have 
beeil known where a part of the people of a town 
gathered in their grain on the Sabbath, and it was 
injured, because it was damp, while the others, 
who waited .until Monday, had fine weather, and 
gathered in their crops without injury. The chance 



§ 
I 



168 CRUDES BOOK ON THE SABBATH. (Eve. 12. 

is quite as good for securing the crop on Monday 
■s on the Sabbath. At any rate, it may be as good» 
tnd so it is doubtful whether the work is necessary. 
But the case of the burning bam is different. If 
left to bum only a few minutes it will certainly be 
lost. It is necessary to put out the fire immediately, 
or it cannot be done at all. 

Secondly, To gather in the crop of wheat will 
take nearly or quite all the day. But to put out 
the fire will take, probably, but a very little time. 
Dr. D wight, who, on the one hand, was not bigoted, 
and, on the other, not lax, says, " That necessary 
work, which requii'es but a moment, may be law- 
ful ; when it would become unlawful' if it required 
an hour." 

Thirdly, It is more dangerous to allow that men 
may go into the field and work on the Sabbalh, 
when it appears to be necessary, than that they 
nay try to prevent the flames from 'consuming 
their houses or bams. For these fires occur very 
rarely* whereas harvest comes every year. 

There is no difficulty in knowing when a fire in 
dangerous to a building, but it would be exceed- 
ingly difficult for an honest man always to judge 
when there was leal danger of losing his crops, if 
he did not gather them on the Sabbath. 

But it would be especially dangerous, because 
when men had once learned to labor on the Sab- 
bath, eveu in doing what they think necessary, 



Eve. 12.) VIOLATIONS OF THE SABBATH* 169 

they would soon learn to labor for gain, without 
any pretence that it is necessary. In the c^ie of 
fires there is no danger of this kind. 

If you remember, my children, the two rules I 
have mentioned, you will not be in much danger 
of violating the Sabbath. What is agreeable to (he 
design of God in sanctifying the Sabbath, you may 
do. But if you are doubtful whether any thing is 
agreeable to this design, let it alone. 

Charles, When I spent a Sabbath with uncle 
John, a few months ago, he talked about politics 
almost all the while — was this right, mother 1 

Mrs. M, No, my son, I do not think it at all right. 
Try it by our rule. Would it make any one more 
heavenly-minded and prayerful to spend the Sab- 
bath in talking about politics ] Far from it. 

We are tempted to break the Sabbath by im* 
proper conversation more than in almost any other 
way. We should not dare to work in a shop, or 
upon a farm, on the Sabbath— for we should think 
it very sinful. But while families are sitting to- 
gether on the Sabbath, how common it is for some 
one to speak about the weather. Then another 
tells of some person who is sick, or has been hart 
by accident. Another talks about some kind of 
business, or, perhaps, about the eloquence of some 
favorite preacher. A part of the family are pious, 
perhaps, and dislike such conversation; but they 
know how unwilling the rest are to hear any thing 

Id 



170 CHILD*S BOOK ON THE SABBATH. EvC. 12. 

about religion, and so they join in violating the Sab- 
* bath. They ought to begin to talk on some serious 
subject, and if they cannot do that, to retire to some 
other room. The least they 8houl4 do is to be si- 
lent. The Bible promises a blessing to those who 
do not speak their ** own. words " on the Sabbath. 
By their ** own words/* is meant words which are 
about worldly and improper subjects. 

Susan. But, mother, if we do not talk about such 
subjects on the Sabbath, may we think about them 
in our hearts ] 

. Mrs. M. 'No, my child, it is as wrong to think 
about worldly subjects on the Sabbath, as to talk 
about them. The Bible forbids us to find our 
*' own pleasure '* on the Sabbath — that is, to thinjc 
about our business, or our amusements, or our plaos 
for enjoyment. Susan broke the Sabbath to-day, 
when I overheard her telling Cbarles about the 
good things she should have to eat» and the fine 
clothes she should wear, when she went to keep 
thanksgiving with her aunt Mary. 

Smart, I am sorry, mother,. I thought about so 
foolish and wicked things on God's holy day. 

Mrs, M. Ask God to forgive you, my ehikl^ and 
to make you more like those who keep the Sab- 
bath in heaven. 

George, Is it nght, mother, to read histories and 
such books on the Sabbath ? 

Mrs. M. Try it by our rule. You once broke 



Eve. 12.) VIOLATIONS OF THE SABBATH. 171 

the Sabbath by reading Hume's History of Eng- 
land, while your parents were at church. Did it 
make you any more serious, and prayerful, «i>d 
heavenly-minded T 

George. O no, mother. And I never mean to be 
so foolish and wicked again, for I could not say my ^ 
prayers at night, I felt so guilty. But, mother, 
will you tell us what books we may read on the 
Sabbath ] 

• Mrs. M. You can read the Bible, and religions - 
biographies, and sermons, and the serious books 
which you get from the Sabbath-school library. - 
There are hundreds and thousands of such books 
— but it would take too long to mention their 
names. When you are not acquainted with a book, 
you had better ask your father or mother, be- 
fore you begin to read it, whether it is a proper 
book for the Sabbath. But if you cannot do thatf 
remember the rules I have given you about keep- 
ing the Sabbath. A book is fit to be read on the 
Sabbath which makes the mind serious, and solemn, 
and devoted, and prayerful, and which falls in with 
the design of God in setting apart the day for his 
own service. This vnll very soon settle the ques- 
tion in most cases. 

George. But there are some books which, when 
you try them by this rule, you will scarcely know 
whether they are fit for the Sabbath or not. What 
shall we do then 1 



172 child's book on the sabbath. (Eve. 12. 



it again 



Mrs. M, Then you must remember the other 
rule, not to do any thing on the Sabbath, tb^ pro- 
priety of which you think is doubtful. /Lay the 
book down, and do not touch or think of it aj 
until the end of the Sabbath. 

George, Is it right, mother, to go to the post- 
office on the Sabbath morning, as some of our 
neighbors do, and get their letters ] 

Mrs. M. People might just as well go out itlto 
the fields and work, or into , ^us^r counting-rooms 
and post their books, as to take their letters^out of 
the office on the Sabbath mornings If there was 
no other objection, it would be enough to show it 
is wrong, that it obliges the post-master, or his 
clerk, to do needless work on the Sabbath. But 
besides this, it makes those who get the letters 
** think their own thoughts," Their letters are on 
business or on friendship, and generally make them 
more worldly, rather than serious, heayenly-minded, 
and prayerful. 

George. But if one is expecting to hear from a 
sick friend, who needs his assistance^ might he not 
go to the post office then ? 

Mrs. M. If he could do his sick friend any good 
by getting the letter, which he could not do by 
waiting until the Sabbath closes, then it would Jail 
in with the design of the Sabbath to get his letter. 
Christ said it is right to help an ox or an ass out 
of the ditch on the Sabbath. So it is right to re- 



Eve. 12.) VIOLATIONS OF THE SABBATH. 173 

lieve pain and sickness on the Sabbath. It would 
not be right for a man to g^ out into the fields to 
look at his flocks of cattle and sheep, on the Sab- 
bath, under the pretence of seeing whether an ox 
had not fallen into the ditch. So it is not right for 
a man to go to the post-ofHce after letters of busi- 
ness, under the pretence of getting news about a 
sick or dying friend. 

Men cannot, in such things, deceive Gt)d, and 
they do not very often deceive each other. The 
motive is so plain that a child may discover it. 

George, But when a man is on a journey, mother, 
and puts up on Saturday night at a very noisy 
house, is it not right for him to travel the next day, 
if he can attend meeting on his way ] 

Mrs. M. No, ray child. His horse has a right 
to rest on that day. And it is no excuse for tra- 
velling, that the house is noisy. He ought to stay 
and set the people a better example, and teach 
them not to violate the Sabbath. He has an oppor- 
tunity to do good in this way — and he had better 
do it than sin against God by violating the Sabbath. 

George, But is it not right, mother, for people to 
work on the Sabbath, if they have to get their sup- 
port by their business, and their employers refuse 
to hire them unless they will work during holy 
time, when others are at rest] You remember 
when we were on our journey, last summer, in the 
State of New- York, a stage-driver said he did not 

15» 



174 CHILD^ BOOK ON THE SABBATH. (EtC. 12. 

like to work on the Sabbath. He said he could 
never go to meeting, and he did not love to live in 
this way. But he said that as the owners of the 
stages would have thera run on the Sabbath, he 
might as well drive as any body else, for he must 
earn a living by working. 

Mrs, M. I remember the man, and what he said. 
I pitied him, and I should not wish for the money 
which he earns for himself on the Sabbath, or for 
that which he earns for the stage-owner who hires 
him. It is the price of blood-r-not the blood of the 
body, but the blood of the soul. The man's ex- 
cuse, however, was not a good one. He had better 
starve than live by violating one of the ten com- 
mandments every week. God can take care of the 
man if he puts his trust in him. God says in his 
word, " Trust in the Lord and do good, so shalt 
thou dwell in the land, and verily thou shalt be 
fed." And the excuse is good for nothing, that he 
might as well break the Sabbath as any one, since 
the Sabbath would be broken. He might as well 
say that he would kill the rich man, who is alone 
in the stage, and get his money ; for if he does not 
kill the man and get the money, somebody else 
will. If somebody else will break the Sabbath, 
and make God angry, or commit murder and be 
hung for it, this is no reason why we should be so 
foolish and wicked. 

Charles, But, mother, the government order the 



Eve. 12.) VIOLATIONS OF THE SABBATH. 175 

Stages to run, to carry the mail, od the Sabbath, 
and uncle John says they have a right to do this, 
if they please. 

Mrs. M. Have the government a right to repeal 
the second commandment, and say men may bo 
idolaters ; or the third commandment, and say men 
may blaspheme the name of their Maker ; or tho 
sixth cpmmandment, and say men may kill every 
body they meet 1 

Charles. O no, mother, that would be wicked 
enough. I think government would have no right 
to tell men they may do such things ; and it would 
not be right for men to do so, if government told 
them they might. 

Mrs. M. Where, then» did government get the 
right to repeal the fourth commandment, which 
says, ** Thou shalt not do any work, thou, nor tky 
cattle V 

Charles. I do not know, mother, and I do not 
think that uncle John could tell me. 

Mrs. M. Government have no right to authorize 
men to violate the Sabbath, and men will find it 
no excuse hereafter, that government said they 
might trample upon the divine law. Governments 
are only men, and they will have enough sins 
of their own to answer for without bearing the 
sins of those they have encouraged to rebel 
against God. 

Before closing our conversatioiiy I will mention 



176 CHIL1>'S BOOK ON THE SABBATH. (EvC. 13 

a principle which learned men have tanght, respect 
• ing works proper to be done on the Sabbath. It 
agrees with what I have told you this evening. I 
hope you will commit it to memory. " We may, 
on the Sabbath, do those works of charity and! 
mercy which we could not do before the Sabbath, 
' and which cannot be put off till the end of the Sab- 
bath without showing a want of mercy and bene- 
volence."^ 



MirjEjyiA-a XIII. 



MOTIVES FOR KEEPING THE SABBATH. 

Mrs, M. We will converse to-night, my chil- 
dren, about the motives which should lead us to keep 
the Sabbath, 

And, George, what is the best reason you can 
think of for doing any thing ? 

George, Why, mother, I can think of no better 
reason for doing any thing than t7ie command of 
Qol, I suppose there can be no better reason for 
doing any thing, than that God commands it ; or for 
fiot doing aiiy thing, than that he forbids it. 



Eve. 13.) MOTIVES FOR KEEPING THE SABBATH. 177 

Mrs, M, Then we have the best of all reasons 
for keeping the Sabbath holy ; for we have seen, 
in these conversations, again and again, that GUmL 
commands all men, wherever the Bible comes, to 
remember the Sabbath-day, and to rest from all' 
their labor. 

Can you think of any other reason, George, for 
keeping the Sabbath ] 

George, I do not think any other reason is neces- 
sary if men felt as they ought; but I suppose, if they 
can see that what God commands them is for their 
good, they may obey, sometimes, more cheerfully. 

Mrs, M, It ought to be enough to make us do 
what God commands, that he commands it. We 
must believe it is right and proper, and for our 
good, whether we can see that it is so or not. But 
God is very kind and gracious, and many of his 
commands, he lets us see, ai*e fitted to our nature 
and condition. This I have shown you is true of 
the fourth commandment. If God had not told us 
we must keep one day in seven, we ought to keep 
it Jbr our own good. Here, then, is another reason 
for "keeping the Sabhaih. 

When I tell you to go on an errand for me, 
Charles, do you think you ought to go because I 
command you 1 

Charles, Certainly I do think I ought to go, 
mother, because you love me so well, and because 
you do so much for me. 



k < 



178^ CHILD^S BOOS ON UBS SABBATH. (EtC. 13 

Mrs. M, And if I should tell you, Charles, that 
as you had been studying your geography and your 
Latin all the afternoon, the exercise would do yoa 
good, would this, too, be a rei»on why you should 
be willing to go on the errand for me ] i 

Charles, Yes, mother. 

Mrs. M. Now, Charles, if I were to promise 
you, that if you did the errand faithfully I would 
read to you an hour in the evening from some in- 
teresting book in your father's library, would that 
make you do your errand more quickly and faith- 
fully ? 

Charles. I do not know that it ought, mother ; 
but I should think you very kind in promising X.o 
reward me for doing what you had a right to make 
me do without any reward. And I love so well ta 
sit down jn the evening and hear you read history, 
that I should run all the way |o the place to which 
you sent noe, and back again. 

Mrs. M, Then we have another reason for keep- 
ing the Sahhathf for God promises to bless those 
who keep it as they ought, ** Blessed is the man 
that doeth this, and the son of man that layeth hold 
of it ; that keepeth the Sabbath from polluting it." 
'* If thou tui*n away thy foot fn>m the Sabbath, 
from doing thy pleasure on my holy day, and call 
the Sabbath a delight, the holy of the iLord, honor- 
able, and shall honor htm, not doing thine own 
ways, nor finding thine own pleasure, nor speaking 



Eve. 13.) MOTIVES FOR KEEPING THE SABBATH. 179 

thine own v^ords, then shalt thou delight thyself in 
the Lord ; and I will cause thee to ride upon the 
high places of the earth, and feed thee with the 
heritage of Jacob thy father : for the mouth of the 
Lord hath spoken it." 

If I should command Charles to do something 
which had often saved his life, he would be very 
foolish, and very ungrateful, and very wicked, if 
he refused to do it. We have another reason, then, 
why we should keep the Sabbath, in what it has 
already done for our cowntry. Our forofathere were 
once heathen. They were heathen long since our 
Saviour came into the world, and the Sabbath was . 
changed to the first day of the week. They would 
have been heathen still, had it not been for the 
Sabbath. This evening I might have been wor- 
shipping with you at the temple of some savage 
idol, or ofiering you as sacrifices to appease the 
anger of the gods. We can never be grateful 
enough for the gifl of the Sabbath. The man who 
thinks it unnecessary, or burdensome, to rest one 
day in seven, almost deserves to be turned back to 
a state of heathenism, and groan under its yoke, 
until he learns his obligations tp the Sabbath. 

The liberty and the safety of our country depend 
upon the observation of the Sabbath, and this is a 
reason why we should observe it. I need only just 
mention this, for I have shown you, in former con- 
versations, that no government, and especially na 



180 child's book on the sabbath. (Eve. 13. 

republican govemment, can last long without the 
Sabbath. One has well said, that, without the Sab- 
bath our nation would be like a furious giant tear* 
ing in pieces himself, and every thing on which he 
could lay his hands. 

Another reason why we should be very strict in 
keeping the Sabbath, at the present day, is that 
many around us are indisposed to keep it. It has 
))een thought by some that our Puritan iathers 
were too strict, were gloomy, were superstitious, 
in their mode of keeping the Sabbath. But they 
w^nUbave had no Sabbath without a great deal of 
ftrictnest. Others all around them used to spend 
the daj ia sports, in morris dances, and at the ale- 
house. Our ancestors would not join in such a 
violation of the Sabbath. They wanted that their 
example should reprove those who, in this way, 
profaned the Sabbath. And if our ancestors had 
not been so very strict in keeping the Sabbath, we 
should be spendhig our Sabbaths in sports and 
business. 

Those who wish to recover the Sabbath from 
profanation must, at the present day, be even more 
strict than they would be at other times, instead 
of conforming to the wishes and example of the 
vricked. 

The Sabbaih, if not well kept, will he a curse t^f 
the country. This is another reason for observing 
)L There vrill long be a Sabbath of some kind in 



Eve. 13.) UOTTTZl FOB XEEFIMG THE SASBATIL 181 

the land, whatever may be the character of the 
people. They would not, at once, labor on the 
Sabbath, even if they wore to cease keeping the 
Sabbaih holy. They would spend the day m 
gambling, in horse-racing, in diinking at the ta- 
Terns, in fighting, and in riot. The shops would 
continue to be cloaed for some houn on the Sab* 
bath. Factories would be shut; and the labotets 
not having to work, would spend the day in dissi' 
patioD and sin. Our country must wither under tbe 
curae of such a Sabbath as this, if it will not spend 
the day in rest, and in the worship of God. There 
U no other choice. All our blessings, when we 
ftbuse them, become curses, and none more than 
the Sabbath, This is a reason why we should keep 
it holy unto the Lord. 

The manner in which good me* ^o&er times ob- 
lerved the Sabbath, and tlteir testimoKy retpectiitg 
itt benefit, is another reason wby ve should keep 
it holy. The good men in Israel loved and ob- 
•Egrved the Sabbath. The ninety-second psalm 
was written as a song for the Sabbath-day. Neha* 
miah would not sufler the men of Judah to labor on 
tbe Sabbath in treading wine-presses, or bringing 
in sheaves in harvest time, or in seUingend buying 
food. Nov would he let the men of Tyre bring in 
iish or any kind of merchandise into Jerusalem oh 
the Sabbath. He ordered the gates of tho eity to 
be shut " when it began to be dark befwe the SaV** 



182 child's book on the sabbath. (Eve, 12. 

bath," and threatened to lay hands on the Tyrian 
merchants if they lodged without the walls on the 
Sabbath. The Lord Jesus Christ kept the Sab- 
bath, with his disciples, when he was on the earth. 
The early Christians kept it as a day of sacred joy. 

In modem times, good men have always loved 
and observed the Sabbath. Sir Matthew Hale, one 
of the greatest judges and best men that ever lived 
in England, urged his children to keep the Sab- 
bath. He says, " I have found by experience, that 
the due observance of this day, and the duties of 
it, have been of singular comfort and advantage to 
me, and I doubt not that you, my children, will find 
it so to you. I have found, by a strict and diligent 
observation, that a due observance of this day hath 
ever joined to it a blessing upon the rest of my time ; 
and the wedc that hath so begun, hath been blessed 
and prosperous to me ; and on the contrary, when 
I have been negligent of the duties of this day, the 
rest of the week hath been untiMM^essful and un- 
happy to my secular employments. And this I do 
not say slightly, but upon a long and sound obser- 
vation and experience." 

The celebrated Dr. Johnson, the author of the 
Rambler, and of many other books, was one of the 
greatest scholars in the world. He was very strict 
in keeping the Sabbath. A lady once asked Dr. 
Johnson if he did not think the Dean of Derry a 
very agreeable man. He made her no answer. 



Eve. 13.) MOTIVES FOR KEEPING THE SABBATH. 183 

She repeated the question. ** Child," said he, " I 
will not speak in favor of a Sabbath-breaker to 
please you or any one else." 

When Dr. Johnson was on his death-bed, he 
sent for Sir Joshua Reynolds, a very celebrated 
painter. After talking with him seriously for a 
long time, Johnson told Sir Joshua that he had 
three favors to ask of him, and he hoped he would 
not refuse a dying friend. Sir Joshua said he 
would not refuse. The first request wiEis, ** that he 
would never paint on a Sunday ;" and the third, 
that he would read the Bible whenever he had 
opportunity, and that he would never omit it on the 
Sabbath. 

When the late Dr. Porteus, bishop of London, 
was sick of the disease of which he died, he heard 
a report that a club, or company of men, bad agreed 
to hold meetings on the Sabbath. This was not for 
worshipping, but for mirth and enjoyment. The 
Prince of Wales, afterwards George the Fourth, 
king of Great Britain, was at the head of this club. 
The good bishop was much grieved at the report, 
and requested to see the prince. The request was 
granted, and the day for the visit appointed. The 
bishop was supported by two servants, and hardly 
able to move with their assistance. When he got 
to the apartment of the prince, he begged him to 
fix on some other day for the meeting of the club. 
The prince trea.ted him very kindly, and seemed 



184 child's book on the sabbath. (Eve. 19. 

much affected. The prince said that the club was 
meant for charitable purposes, but if the day of 
the meeting could be changed to Saturday, it should. 

How often does Henry Martyn, the refined 
scholar and the lovely christian, speak of the Sab- 
bath ! How often . he mentions its delights. On 
one occasion he writes, *' Passed this Lord's day 
with gre.at comfort and precious solemnity of soul. 
GI017 to God for his grace. Reading the Scrip- 
tures and prayer took up the first part of the day. 
Almost every chapter I read was blessed to my 
soul. I felt as if I could never be tired of prayer." 

You will find the same love of the Sabbath in 
the memoir of David Brainerd. Indeed, eminent 
christians could not live without the Sabbath. 

With the examples of such men, my children, on 
your side, you never need be ashamed to keep the 
Sabbatli, wherever you may be. Dare to be sin- 
gular, if it is necessary for you ever to be in the 
company of those who break the - Sabbath. Let 
them ridicule your bigotry, as they may call it. I 
had rather you would be called bigots, for follow- 
ing the example of such men, than that you should 
be praised for breaking the Sabbath. 

One who keeps the Sabbath, can do much more 
good to others, than if he neglects the Sabbath. This 
is a reason why every person who wishes to be 
useful should observe the Sabbath strictly. It is not 
great talents so much as great piety, which makes 



Eve. 13.) MOTIVES FOR KEEPING THE SABBATH. 185 

men useful. It is not so much a clear and strong 
intellect, as a warm, and affectionate, and humblo 
heart I suppose there have been a great many 
men in our country who knew more than David 
Brainerd and Samuel J. Mills, a great many men 
of much finer talents than they. But few men in 
our country have been so useful. And the reason 
is, that few men in our country have been so pious. 
But a man who disregards the Sabbath will never 
be an eminent christian. If we would be useful 
to others, then, we must keep the Sabbath holy 
unto the Lord. 

The Sabbath, too, is a sign of our reverence for 
God, a visible sign which all can easily understand. 
While others go on with their business or their 
pleasures, the man who keeps the Sabbath stops one 
day in seven. Why does he break off his labors 
and his amusements ? God has commanded him 
to " remember the Sabbath-day to keep it holy." 
It is a visible mark of his reverence for the authori- 
ty of God, and a reproof to all who set at naught 
thi*^ authority. Men respect others for keeping 
the Sabbath as God's day, just as they respect one 
who, in the midst of the profane and unprincipled, 
is not afraid to lift up his voice and say, " Thou 
shalt not take the name of the Lord thy God in 
vain ; for the Lord will not hold him guiltless who 
taketh his name in vain." 

One might as well expect to convince others 

16* 



1^6 eRiLB's BOOK ON THE SASBATH. (Ere. 13# 

that he fears God, when he every day blasphemes 
or ti-ifles with his name, as expect to convince 
them that he at heart fears God, when he violates 
the Sabbath. The man who breaks the Sabbath 
himself,. respects others who keep it more than be 
does those who break iL And if he ever needs to 
intrust the care of a child, or the care of money to 
others, he will intrust them sooner to those who 
keep, than to those who break the Sabbath. 

I have no doubt the late Mr. Wilberforce was- 
much more useful for his regard to the Sabbath. 
He would not attend to business on the Sabbath 
even to jplease the highest lord in the land. All 
felt that he was sincere in his religion ; and they 
loved and jespected Wilberforce, even while they 
would not love and respect the God whom Wilber- 
force adored, and the Saviour in whom Wilberforco 
trusted. 

No lady in England, perhaps, was ever loved 
and respected by the great and fashionable so 
much as Mrs. Hannah More. But she was a strict 
observer of the Sabbath. When she was among 
the fashionable and the refined ; among statesmen 
and men of wealth, who disregarded the Sabbatb, 
she would still keep it holy. This was a constant 
memorial to her friends and acquaintances that 
she reverenced God. It was a constant testimony 
against their violations of the Sabbath, and neglect 
of the service of their Maker. She was once spend- 



■J 



Eve. 13.) MOTIVES FOR KEEPING THE SABBATH. * 187 

ing some time on a visit to a friend. A fashionable 
circle were visiting the same family. Some one 
proposed, on the Sabbath, to have music. She 
began to feel uneasy, when Ganick, the celebrated 
actor, who was one of the visiters, turned round 
and said, ** Nine," that was the name he generally 
gave her, ** you are a Sunday woman; retire to your 
room, I will recall you when the music is oyer." 
Her regard for the Sabbath gave her much power 
over the minds of the gay, the wealthy, and the noble. 
The Sahhath ii the great moving potoer of the 
moral world, andjUjbis is a reason why we should 
regard it, and keejf it holy. I will explain what I 
mean when I say the Sabbath is the great moving 
power of the moral world. You remember-that on 
our journey last summer we stopped atamanufao- 
turing village, and visited several large factories, 
which stood near each other, on the same stream. 
There were a great many wheels moving very 
rapidly. Every thing seemed busy and almost 
alive. It was a very curious sight. Susan was quite 
astonished, and wanted to know what moved the 
first wheel. One of the workmen showed her how 
it was moved by another wheel. Then die wanted 
to know what moved the second wheel ; and he 
showed her how it was moved by another wheel. 
And then she wanted to know what moved the 
third, and the fourth, and so on. There were a 
great many wheels, I do not know how many, one 



188 child's book on the sabbath. (Eve. 13. 

moving another. At last she wanted to know what 
set them all in motion, and kept them moving. So 
the workman showed her a great wheel, against 
which the water from the pond pressed ; and he 
told her that this wheel moved all the rest, and 
was itself set in motion hy the water from the 
pond. The water from the pond, he said, was the 
great moving power. 

So, my children, in God's government over men, 
there are, I may say, many wheels. One wheel 
moves another, and that wheel moves another, and 
so on, through a great number. The works of God, 
the providence of God, the Bible, prayer, religious 
meditation, and all the means of grace, are only, I 
may call them, so many wheels set in motion to 
make the heart better. But without the Sabbath, 
tbese wheels would stand still. It is the Sabbath 
which sets them in motion, and keeps them moving, 
so as to improve the heart. The Sabbath is neces- 
sary to the success of all the means which God 
uses for the sanctification of men. It is the great 
moving power of the moral world, without which 
all the wheels and all the machinery whicb human, 
and I might almost say, divine skill could contrive 
to govern and sanctify men, would be of no use. 
We ought, then, to be very careful to keep the 
Sabbath ; for without it, whatever else we do, for 
the spiritual benefit of ourselves or others, will be 
almoat in vain. 



Eve. 13.) MOTIVES FOR KEEPING THE SABBATH. 189 

I will mention out one more reason why we 
should observe the Sabbath. It is the different ends 
to which a well kept^ and an ahtised SabbatJh lead in 
the future world. We must render an account for 
our Sabbaths at last, before the bar of God. You 
would shudder if you were guilty of one breach of 
the sixth commandment, and were to be tried for 
murder in the court of heaven. How much more 
would you shudder if you had been guilty of mur- 
der every week, from your childhood until the end 
of your life. But he that said, ** Thou shalt not 
kill," said, also, " Remember the Sabbath-day to 
keep it holy." And you disregard his authority no 
more by committing murder, than by breaking the 
Sabbath. 

The blessing of God on a well kept Sabbath 
will prepare you for his presence, and the smiles 
of your Saviour, and the company of angels and all 
the good that will have gone from this world to 
heaven. There you will enjoy, for ever, the rest 
which remaineth for the people of God. There 



There 



Storms of sorrow never blow, 
Temptations never come. 

jXoy like morning dew distils, 
And all the air is love.^ 



But a,buse your Sabbaths, spend them in labor, 
in amusements, in visiting, or in idleness, and you 



190 child's book on the sabbath. (£76. 13, 

sink to that world of darkness and gloom, where 
there is " no peace to the wicked/' and where the 
weary are nerer at rest 



BVSjyiJ^ii XI jr. 

DANGERS THREATENING THE SABBATH. 

Mrs, M. This evening, my children, we must 
close our conversations about the Sabbath. I have 
only a few things more to say to you on the sub- 
ject. When Charles and Susan return from their 
visit of two or three weeks to their aunt Mary, if 
our lives are all spared, perhaps we will converse 
about some other subjects for a few evenings. 

Susan, I love to spend Thanksgiving with aunt 
Mary, and I love to play vrith cousin Jane and 
cousin Edward, but I think I shall love to come 
back and see my dear mother, and hear her talk 
again, on Sabbath evenings. 

Mrs, M, The existence of good institutions in 
the United States, my children, depends, as I have 
told you, almost entirely on the manner in which 
the Sabbath shall be kept. With the Sabbath they 
will prosper, vnthout it they are ruined. Will the 



Eve. 14.) DANGERS THBEATENING THE SABBATH. 191 

Sabbath, then, continue to be observed, as in past 
years, in thi» qountry ? WiU it be not merely a day 
devoted in 'part to- public worship^ and in part to 
amusement, and in part to budness, but a day of 
Jioly rest, such as was kept by our forefathers ? 
What are the things from which we hate 

REASON to fear THAT THE PEOPLE OF OUR COUN- 
TRY WILL GROW MORE AND MORE CARELESS ABOUT 
dSSERYING THE SaBBATH ? 

This is what we will converse about this even- 
ing. It concerns us all, my children, but it con- 
cerns you, probably, more than your mother. The 
tall grass will soon be growing over my grave, and 
the strifes and tumults above my head will not dis- 
turb my sweet repose. But you are young, and. 
hope to see many years. How. will the Sabbath 
be i:egarded in our country half a century hence» 
is a question more interesting to each of you than 
you can easily imagine^ or I express. 

We have reason, then, to fear that the people 
of our country will more and more disregard the 
Sabbath,^(?;7i the transportation of the mail on that 
day, 

I have heard it stated that tnirty thousand per-, 
sons violate every Sabbath on account of the trans- 
portation of the mail. This includes not only the 
mail-carriers, but post-masters and their clerks, 
tavern keepers, stage proprietors, and a multitude 
of others. I do not doubt that the number is quite 



199 child's Booit ON THE SASBiiTH. (Eve. 14. 

as great as it has been stated, if we include those 
who travel in the stages with the mail. But this 
is only a imall part of the evil. A great many 
people are encouraged by the example of the go- 
vernment to travel in their own carriages. They 
think, or try to think, that what the government 
sanctions cannot be wrong. The sacred ness of the 
Sabbath is destroyed, in the minds of thousands, 
by this act of the government, and they cease to re- 
gard the fourth commandment as binding, and the 
Sabbath as holy. 

Whether the prayers and efforts of good people 
can raise the Sabbath from the dust, when it is 
trampled down every week by the order of govern- 
ment, is quite uncertain. 

Another reason for fear that the Sabbath will be 
less regarded in the United States, is the growth 
of large cities. They extend their influence farther 
and farther into the country, as they increase in 
size and wealth. Many go to these cities on business, 
others for pleasure and curiosity. They see the 
Sabbath violated by the wealthy and the gay, and 
when they return home, they think it untashion* 
able to observe the Sabbath. 

These cities send out their steam-boats, and their 
sail-boats, and their parties of pleasure to all the 
country around. Thousands thus profane the Sab- 
bath by sailing and riding, and they make other 
rliousands violate the Sabbath in providing for their 



Eve. 14.) DANGERS THREATENING THE SABBATH. Ibv 

wants ; while multitudes learn to imitate their bad 
example. The more canals, and rail-roads, aod 
steam-boats connect the large cities with the coun- 
try, the more rapid, I fear, will be the increase of 
Sabbath-breaking. 

Another reason for fear that the Sabbath will be 
more and more disregarded, is tlie increase. ofmanM" ■ 
facturing villages. The population of these vil- 
lages is composed, chiefly, of young men and wo- 
men. They will be apt to feel that there is no great 
harm in walking and riding a little on the Sabbath, 
when they are shut up so much the rest of the 
week. Many of them have been taught by pious 
parents at home to keep the Sabbath. These will 
be in danger of yielding to the arguments, or invi- 
tations, or examples of their companions. 

Thus the whole region round may find the quiet 
of the Sabbath disturbed by patties of pleasure 
from a manufacturing village. I know that many 
of these villages are among the most moral and 
orderly parts of the country, and that all might be- 
come so. But it cannot be done without more 
pains than we can expect will always be taken. 

Another reason for fear that the Sabbath will 
cease to be kept strictly in our country, is the in- 
crease of luxury and wealth. The taste for traveling, 
and for visiting fashionable places, such as Ballston, 
and Saratoga, and the Virginia Springs, the Falls of 
Niagara, and the White Mountains, will increase 

17 



194 CHILD^S BOOK ON TH£ SABBATH. (Ere. 14. 

with the increase of luxury and wealth. When peo- 
ple are absent from home, and especially on a jour- 
ney, they are prone to violate the Sabbath. In some 
parts of our country, I am told that about as many 
stages run on the g^eat routes on the Sabbath, as 
on any other day, and they are as well filled with 
passengers. This increase of traveling threatens 
to trample the Sabbath in the dust. 

The increase of luxury and wealth will tempt 
many to indulge in enteitainments, and dinner 
parties, and other things of a similar kind, which 
will unfit them for the Sabbath, and break the 
rest of their domestics. The example will extend 
from one circle to another, and we cannot set any 
bounds to the evil. The violation of the Sabbath 
by the nobility and the wealthy in England, is 
one of the principal causes of the violation of the 
Sabbath by the lower classes. 

Tht growing ivant of rdigums instruction offers 
another reason for fear that the Sabbath will be 
more and more profaned in our country. A con- 
gregation of more than one thousand is added to 
our population every day. I fear that many of 
these will be destitute of the means of religious in- 
struction, until they have no regard for holy time. 

The circumstances of the people in the new set- 
tlements are UTfavorable to keeping the Sabbath. 
They want to clear their land, and build a log- 
bouse to live in, when they first settle down in the 



Eve. 14.) DANGERS THREATENING THE SABBATH. 195 

forests. They feel that they may work on the Sab- 
bath, to get a house to shelter them, and a little 
land clear for com to feed their families. And it 
is bard to begin to keep the Sabbath again, when 
they have once formed the habit of breaking it. 
Many of the people, however, had not kept the 
Sabbath in their former abode. Some of them 
came from Europe, and some of them from places 
in this country where the Sabbath is disregarded. 
The woods will echo on the Sabbath to the sound 
of the axe, or to the gun of the hunter, but not to 
the voice of prayer and praise. There is no meet- 
ing for the worship of God, and for hearing the 
invitations of his mercy. The people rove about 
in the fields, and spend the day in idleness, if they 
do not spend it in labor. 

I fear, too, that there is an incrtating number of 
persons in our land who dislike all religious re- 
straint. T/iese toiU hate the Sabbath^ and try to 
destroy it. They will call it superstition to rest on 
the Sabbath, and devote the day to the service of 
God, and the welfare of our own souls. They will 
laugh at those who observe the Sabbath, and call 
them old fashioned and bigoted. They will claim 
to be more liberal and enlightened than their neigh- 
bors, and to be less gloomy and fanatical than 
their Puritan fathers. If you will let them ride, 
or walk, or visit, as much as they please on the 
Sabbath,-M>r travel when they are op f journey, — 



196 CniLD's BOOK ON THE SABBATH. (Eve. 14. 

or post their accounts now and then at liome,^— 
. or work on their farms whenever they choose to 
think it is necessary, they will have no objection to 
Buch a Sabbath. But they will cast off a Sabbath 
which restrains them from pleasure or sin. 

But what is more discouraging stUl, even good 
people, in different parts of the world, appear to he 
growing lax in keejnng tfie Sabbath. 

A hundred years ago the Sabbath was much bet- 
ter kept in Europe, and in this country; than it is 
now. Formerly, in Scotland, officers went round 
in different quarters of the large towns, during pub* 
lie worship, to see if any persons were absent 
from church without a good excuse. A writer 
says of Scotland in 1763, "It was fashionable to 
go to church, and people were interested in reli* 
gion. Sunday was strictly observed, by all ranks, 
as a day of devotion, and it was disgraceful ^ be 
seen in the streets during the time of public wor- 
ship." The same writer says, that in 1783, or 
twenty years afterwards, " Sunday waa by many 
made a day of relaxation, and young people were 
allowed to stroll about at all hours." 

This was a great changjs. But a similar change 
appears to have been going on in England. In 
1761, an ambassador was obliged to put off his joup> 
ney to Monday, ** because he could get no wagoner 
to carry goods on a Sundat/.*\vr :? 

In New England the people were, at that time. 



Eve. 14.) DANGERS THREATENING TJITE SA9|4^^. 197 

equally strict in keeping the Sabbath. But about 
the same period in which the change took place 
in England and Scotland, there was a change 
in this country. The old French war, and after 
that the war of the American revolution, turned off 
the thoughts of the people from religious subjects. 
They no longer kept the Sabbath as it was kept 
by our forefathers. The revolution in France in- 
creased the evil. For forty or fifty years, in Eu- 
rope and America, good people seem to have been 
growing more and more negligent in keeping the 
Sabbath, though it is said that the higher ranks in 
Great Britain are beginning to observe it more 
strictly. I hope it is so, and that their example 
may be imitated in our own country. 

The increase qfcanaht and rail-roads ^ and steam- 
hoatSf and similar means of rapid travelings is unfa- 
vorable to the strict observance of the Sabbath. Boats . 
pass one place on the Great Western Canal, in the 
State of New- York, at the rate of one in every fif- 
teen minutes on the Sabbath, as well as on other 
days. It is difficult to stop men and make theni 
rest one day in seven, when they are eager in pur- 
suing their business or their pleasure. The faster 
they can travel, the more of a hardship they seem 
to consider it to be checked by the Sabbath. The 
more they need the Sabbath to calm their excited - 
minds, and recruit their exhausted bodies, the less 
they are grateful for the privilege of rest. 



198 



child's book on the sabbath. (Eve. 14. 



Roman Catholics in Europe are sending over 
money and men to extend their religion in the 
United States. If they should succeed^ and their 
religion should spread over the laytdt, the Sahbath 
tcould be ruined, Roman Catholics never keep the 
Sabbath as it is kept by Protestants, In Spain, the 
Sabbath is a day for the cruel amusements of bull- 
baiting and cock-fighting. 

In Paris, " the shops are generally open ; the 
markets are thronged as on other days ; carts, and 
drays, and all sorts of vehicles designed for trans- 
portation of merchandise are in motion ; buying 
and selling, and manual labor proceed as usual : 
there is rest neither for man nor beast. In the af* 
temoon the shops are generally closed ; labor is 
suspended, and the remainder of the day is devoted 
to pleasure. It is their gayest holiday."* Another 
traveler says, that were a New Englander to arrive 
at Malta on the Sabbath, *' he would not know that 
it is Sunday. A few shops are closed, but the 
doors of a vast many more are spread wide, and 
their windows are stuffed full as usual. The 
poorer people are going about the streets crying 
wares, water, and fruit for sale. The market is 
supplied with fish, flesh, and garden stuffs, and is 
frequented by purchasers as on other days. Chil- 
dren are playing abroad. Porters in their daily 
^ V apparel wait at the corners of the streets to take 
\27urdens, or other commissions wbicH may ofier, and 



Eve. 14.) DANGERS THREATENING THE SABBATH. 199 

watermen are plying their skiffs in the harbor and 
inlets." We may learn from these descriptions 
how the Sabbath would be spent in the United 
States if the Roman Catholic religion should pre* 
vail here. 

In New Orleans, where the larger part of the 
people are Roman Catholics, the Sabbath is greatly 
profaned. Amusements and business are common. 
Only a short time ago, a Roman Catholic cathedral 
was consecrated on Sunday in St. Louis, the capi- 
tal of Missouri. Several military companve% both 
horse and foot, fully armed and equipped, were on 
parade, from six o'clock in the morning until four 
o'clock in the afternoon. There was all the ap- 
pearance of a military review. A baud of music 
belonging to the United States' army was present, 
and the sound of fifes, and drums, and clarionets, 
and bassoons, was mingled with the shouts of the 
rabble and the roaring of cannon. The cannon 
were placed immediately in front of the cathedral. 
The soldiers were furnished with food and wine, 
and were complimented for their attendance in the 
sermon at the consecration. All this parade was 
got up by t/ie Roman Catholic bishop of St. Louis ; 
and three or four bishops^ and about thirty ecclesias' 
tics were present So you see what sort of Sabbaths 
we should have if popery were to prevail in our 
country. 

I might mention some other things which make 



200 child's book on the sabbath. (Eve. 14- 

rae fear that the people of our country will become 
less and less strict in keeping the Sabbath, until at 
last they will cease to feel that it was sanctified 
by God, and must be spent in his service. 

George, Is there no way, mother, in which the 
Sabbath can be preserved to our country ? 

Mrs. M. If good men could feel there is dan- 
ger that the Sabbath will be lost, and unite in its 
defence, something might yet be done. But good 
men are oflen so engrossed with other things, that 
they di> pot seem to see the dangers which threat- 
en the Sabbath. While they are contending about 
trifles, I am afraid the enemies of religion will 
strike a fatal blow at the Sabbath, and destroy all 
that is holy and excellent in the land. 

George, l£men will not do any thing to save the 
Sabbath, is there nothing, mother, which children 
and youth can do t 

Mrs, M, Yes; children and youth can pray that 
the Sabbath may not be taken from our land, lest 
we should be smitten with a curse, and the Gk>d of 
our fathers should leave our nation to ruin. On 
the children and youth who are now growing up, 
will rest the responsibility of deciding whether the 
Sabbath shall be on]y a day of sport and amuse- 
ment — or whether it shall be a day when the poor 
shall rest and be refreshed, and when souls shall 
\be sanctified, and fitted for heavlsn. You, my chil- 
^ren, and those of your age, will decide whether 



£Ve. 14.) DINGERS THREATENING TIIE SABBATH. 201 

the Sabbath in this country shall be a day, in which 
God will delight to bless his people ; or a day, for 
the abuse of which, be will inflict on our laud the 
severest judgments. 

For this reasfon, I have tried to show you the 
value of the Sabbath, and your obligations to keep 
it. The struggle to preserve the Sabbath, you see, 
from what I have told you this evening, will be 
hard ; but remember, my children, that your mo- 
ther commands you to surrender every thing else 
sooner than the Sabbath. Give up property, give 
up honor, give up life — ^but never, no, never give 
up the Sabbath. Go sooner to the stake ; sooner 
let the earth drink your blood, than yield up the 
Sabbath, which you have received, as a precious 
legacy, from your pilgrim fathers. Remember that 
to Americana a tocll kept Sabbath u a badge of U- 
bertjj. Without it, they can never beffcc, WitJi it, 
they can never be endaved. It is written in the 
counsels of heaven — it is written in the experience 
of other ages — it is written on the tomb-stone of 
disobedient nations, '' Remember tue Sabbath 

DAV TO KEEP IT HOLT, OR PERISH UNDER TUE WRATH 
OF AN INSULTED GoO." 



THE END. 



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