diff options
Diffstat (limited to 'old/63764-0.txt')
| -rw-r--r-- | old/63764-0.txt | 1695 |
1 files changed, 0 insertions, 1695 deletions
diff --git a/old/63764-0.txt b/old/63764-0.txt deleted file mode 100644 index 9873b61..0000000 --- a/old/63764-0.txt +++ /dev/null @@ -1,1695 +0,0 @@ -The Project Gutenberg eBook, Divine Mercy: or the temporal advantages of -the Sabbath, by George Bryan - - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - - -Title: Divine Mercy: or the temporal advantages of the Sabbath - - -Author: George Bryan - - - -Release Date: November 14, 2020 [eBook #63764] - -Language: English - -Character set encoding: UTF-8 - - -***START OF THE PROJECT GUTENBERG EBOOK DIVINE MERCY: OR THE TEMPORAL -ADVANTAGES OF THE SABBATH*** - - -Transcribed from the 1849 Partridge and Oakey edition by David Price. - - [Picture: Decorative cover from pamphlet] - - - - - - THE - Chelsea Working-Man’s Sabbath Essay. - - - ~~~~~~ - - DIVINE MERCY; - - OR, THE - - TEMPORAL ADVANTAGES OF THE SABBATH. - - INTERSPERSED WITH - EXPOSTULATORY REMARKS. - - * * * * * - - * * * * * - - BY GEORGE BRYAN, - ONE OF THE LATE COMPETITORS FOR THE SABBATH ESSAY PRIZES. - - * * * * * - - “’Tis not in artful measures, in the chime - And idle tinkling of a minstrel’s lyre, - To charm His ear, whose eye is on the heart; - Whose frown can disappoint the proudest strain, - Whose approbation prosper even mine!”—COWPER. - - * * * * * - - * * * * * - - * * * * * - - LONDON: - PARTRIDGE AND OAKEY, PATERNOSTER ROW; - W. F. RAMSAY, BROMPTON ROW, BROMPTON; - J. L. POUTER, SLOANE STREET; AND D. ROBERTSON, GLASGOW. - - 1849 - - * * * * * - - CHELSEA. - PRINTED BY T. WILSHER, MANOR STREET. - - - - -TO THE -RIGHT HON. THE EARL OF HARROWBY, -_&c. &c. &c._ - - -MY LORD, - -Towards the termination of the year 1847, J. Henderson, Esq., of Park, -near Glasgow, a gentleman distinguished for his piety and universal -benevolence, offered prizes for the three best Essays on “the Temporal -Advantages of the Sabbath, and the consequent necessity of preserving its -rest from all the encroachments of unnecessary labour.” In the short -space of three months 1045 Essays were forwarded by Working-Men to the -Adjudicators. Some time afterwards, ten additional prizes were -munificently given by His Royal Highness Prince Albert, in addition to -many others which had been previously announced. - -One month had elapsed before I was informed of the original intention, -and at that period the health of my wife was in a very precarious state, -besides which I was myself labouring under great distress of mind. -Notwithstanding these evident disadvantages, the subject being congenial -to my feelings, I resolved on making an effort to express my individual -views respecting the temporal value and importance of the Sabbath-day. - -Although unsuccessful in obtaining a prize, there were reasons which -induced me to conclude that my Essay, in its original state, maintained a -most favourable position amidst the host of its competitors. Since its -return to me I have made several material amendments—which I deem it -right to acknowledge in justice to the arduous duties of the -Adjudicators. Several Inhabitants of Chelsea, who had perused my amended -Essay, expressed a desire that it should be printed; and, having since -received increased encouragement, I have been induced respectfully to -submit it to the ordeal of Christian opinion. It is entirely my own -composition, even to its final revision for the press. - -It may be necessary for me to inform your Lordship, in order to remove -any doubts as to my being a working-man, that I was apprenticed to the -late Messrs. Tilling and Hughes, Printers, then of Grosvenor Row, -Pimlico; the latter gentleman was a son of the Rev. J. Hughes, M.A., one -of the Founders of the British and Foreign Bible Society. - -Permit me, my Lord, to express now my heartfelt gratitude for the prompt -and kind permission to dedicate the following feeble production to your -Lordship. I am aware that it must be very imperfect, but I know that God -can impart a blessing even to the most apparently futile means to promote -His glory. - - I have the honor to be, my Lord, - - Your Lordship’s obliged and humble Servant, - GEORGE BRYAN. - -6, _Little Camera Street_, _King’s Road_, - _Chelsea_, _Oct._ 1849. - - - - -DIVINE MERCY; _&c._ - - - “God blessed the seventh-day, and SANCTIFIED it.”—GEN. ii. 2. - - “Remember the Sabbath-day to keep it HOLY.”—EXODUS xx. 8. - - “If keeping holy the seventh-day were only an human institution, it - would be the best method that could have been thought of for the - polishing and civilization of mankind.”—ADDISON. - -Barren and debased must be that man who is insensible to the lovely -character and genial influences of the Sabbath-day! It is a day on which -the heart, if only susceptible of the ordinary feelings of conviction, -must ever beat with the sweetest emotions of gratitude for the many -blessings which it confers; for, in whatever condition we contemplate the -varied members of society, whether individually or collectively, it is -alike beneficial and indispensable. Hence the first dawn of the Sabbath -beams with sympathy towards every human creature. To despise such an -invaluable boon—by a wilful violation of the beneficent but absolute law -of God—is to be utterly regardless of life in this world, and to exhibit -no desire to participate hereafter in the blissful joys of heaven! - -But we have to consider more especially the temporal advantages to be -derived from the Divine institution of the Sabbath. It having been -stated, however, that the working classes were willing to be employed on -this sacred day for the benefit of themselves and families, and that they -were indifferent to the agitation of our question, a few preliminary -remarks cannot be considered as irrelevant; but, on the contrary, may -fairly be admitted as introductory or collateral arguments in support of -our general proposition. We need not enter into any lengthened -controversy to prove that the first statement is a mere subterfuge to -evade the responsibility of Sabbath desecration, nor do we intend to -refer to any speculative opinions as to the causes of the asserted -declension, as implied in the second declaration. It will be sufficient -to confine ourselves here, as we shall occasionally do throughout our -observations, to undeniable facts—not offered in extenuation, but simply -to account, if true, for such flagrant and sinful anomalies. - -During the last comparatively few years, in consequence of the vast -increase in the population, and a more universal extension of knowledge, -many great and salutary improvements have been adopted in this country. -But notwithstanding this, and all the continued indications of -progression, there is much over which the Christian must necessarily -deplore. If the once quiet village has now become a populous town, and -the busy town a mighty city, it must be admitted, that, while these -changes are evidences of the magnitude of our trade, &c., they have also -been accompanied by an immense amount of poverty, immorality, and -irreligion. {7} It is true also that the swampy level has been elevated -and magnificent buildings now occupy its place, still the streams of -iniquity flow around them with almost irresistible rapidity. The -blessings of education have likewise been very properly diffused—and it -is to be hoped that they will be far more extended, and based on a -recognition of Christian principles—yet who will deny that there is much -in our literature, and more particularly in our minor publications, which -subvert the minds of youth, and too often lead them ultimately to -entertain sentiments averse to religion, and detrimental to the general -interests of society? Utilitarianism is not always associated with -Christianity. Again, the Beer Act Bill must ever be regarded as having -had a very injurious tendency on the morals of the rural and suburban -populations, while the costly edifices in our large towns and cities, for -the retail sale of ardent spirits, which have been so unaccountably -tolerated and sanctioned by the Legislature, have most direfully -increased pauperism and crime. Lastly, the labour performed by a large -portion of the working classes has either been oppressive or altogether -inadequate to their necessities. Impelled by the current of trade on -some days with an impetuosity unknown to former ages, and soon afterwards -standing idle for many others on the bleak shore soliciting freight for -their fragile vessels of industry—if not carried away by the boisterous -waves of intemperance, or rendered incapacitated by previous merciless -lengthened hours of labour—the natural sensibilities of many among them -even to appreciate the temporal advantages of the Sabbath very often -become chilled, and when that blest morn arrives they are frequently -enduring the greatest possible privations, or else secretly if not openly -working with an activity surpassing the legally appointed days for -labour. Exposed to such temptations, or placed in such an uncertain -condition, uninfluenced by the rays of heavenly light, they consent to -the avaricious demands of their employers, fearful of dismissal from -their ordinary toil as a consequence of their refusal, {8} and not -unfrequently too become the deluded followers of men who are avowed -disbelievers in the truths of Christianity—the blind adherents of what is -falsely called Socialism! If, therefore, we have advanced in many -respects, it is equally evident that stagnant and putrifying waters are -still to be seen, in every direction, which emit a deadly influence over -nearly the whole surface of the nation. - -It must be obvious then, avoiding all remarks of a political nature, that -the present period is well-suited for the consideration of the temporal -importance of the Sabbath. Without a _fixed_ Sabbath we should be -reduced to a state of imbecility or else inflamed by unnatural -excitement, and the greatest disorder would prevail throughout society, -{9} which would render us unable to devise means to remove acknowledged -evils, and to maintain those laws which are truly valuable and essential. -The Sabbath affords a day for entire repose from all worldly cares, so -that we may be in a better state, at other times, to devise such -beneficial measures as cool deliberation might suggest. The following -well-known lines, with the slight alteration of a word, may here be -profitably applied:— - - “Would you then taste the tranquil scene? - Be sure your SABBATHS are serene; - Devoid of hate, devoid of strife, - And free from all that poisons life.” - -Happy would it be for each of us if we possessed more of this necessary -serenity of mind, and if all our efforts, whether in connection with -politics, science, social improvement, or our daily pursuits, were -conducted in strict accordance with the revealed will of God! The latter -is an essential without which we can neither enjoy individual happiness -or experience national mercies. Past and present events most painfully -demonstrate that a country may abound with wealth; that it may be fertile -in its productions and possess great resources, and that the -philanthropist may gaze with delight on its many noble Institutions; -still, if its inhabitants daringly attempt to abrogate the Divine law of -the Sabbath, a dark cloud will assuredly be seen that will cast a fearful -gloom over the most highly-favoured land. “There is none like unto thee, -O Lord; thou art great, and thy name is great in might. Who would not -fear thee, O King of Nations! for to thee doth it appertain: forasmuch as -among all the wise men of the nations, and in all their kingdoms, there -is none like unto thee.” Jer. x. 6, 7. - -We will now proceed more in order with our subject, and, in doing so, it -is necessary we should remember that we intend to confine ourselves -almost exclusively to “the temporal advantages of the Sabbath to the -labouring classes, and the consequent necessity of preserving its rest -from all the encroachments of unnecessary labour.” This mode of -procedure is in agreement with the contemplated object, viz. to procure -from the sons of toil themselves an evidence of the mercy and love of God -in commanding one _special_ day in seven to be devoted for rest from -labour. To contemplate and enforce the importance of the Sabbath, in a -spiritual view, is a duty which is being continually discharged by the -Ministers of religion. - -1. The Sabbath is indispensable, as a day of rest, both to body and -mind; without it neither could be exerted with natural vigour. - -The BODY of man, although admirably adapted to perform the varied and -arduous duties of life, is nevertheless compared in Scripture to the -fading flower and the withering blade of grass. The material from which -the Creator formed us, in his infinite wisdom, seems at once to convey an -idea of its frailty and tendency to bend downwards, when overcome by -excessive fatigue, to its separated component part. This is confirmed by -experience, for we know that long continuous labour, without adequate -rest, is certain to impair health, and to destroy the body before the -allotted period for human existence. The usual hours for repose, -excluding the Sabbath, are not sufficient to re-invigorate nature. We -need not only to rest on our beds at night, but it is necessary that we -should rest at suitable short intervals for an entire day. In thus -reasoning, however, let it not be considered as encouraging slothfulness -or inactivity in business. Honest labour is an essential duty, the -proper discharge of which is incumbent on us as members of the community, -in order that we may supply our absolute necessities and procure the -conveniences and comforts of life, by doing which we promote the general -happiness of mankind. Religion and reason equally enforce it. But -slothfulness, or habitual idleness, is not justly attributable to the -working classes. True, the number of those who are addicted to -intemperance is very great, and it may be said of such that they are -indolent men; yet, taking another view of them, they are the most -slavish—and they endure more bodily and mental fatigue than any others of -the human race— - - “Labour dire it is, and weary woe;” - -but our remarks have reference only to the excessive labour of the -steady, industrious, and persevering man. - -This leads us to notice the close connection between the LATE HOUR SYSTEM -and SABBATH DESECRATION—a system which has been justly denounced as -“reducing man to a state little short of slavery.” When God divided “the -light from darkness,” there can be no doubt that one of His merciful -objects was to give us an opportunity to obtain suitable repose. Indeed, -this is quite evident from many passages of Scripture which we might -quote. We will merely select one single sentence from the Psalms, to -shew that night work is contrary to the general tenor of the Word of -God—“Man goeth forth unto his work, and to his labour, _until the -evening_.” Here we see a clear and defined limitation to the hours of -labour. To this it may be replied that the altered state of society -renders it necessary that men should toil much longer now than in more -primitive days. We are perfectly aware that there may be occasional -periods, under peculiar circumstances, when this suggestion might be -considered conclusive. It is not, however, to the _occasional_ or -_accidental_ infringement on an extra hour or two that we object—it is to -the _system_ of compelling men, almost habitually, to labour far beyond -the period which DIVINE MERCY has evidently intended. Is not this the -course pursued in many of our workshops and in various retail trades? It -is a well-known fact, as regards the former, that it is a common practice -for the same men who have been toiling all the day to continue their -labour until a very late hour, if not throughout the whole night, and not -unfrequently during the entire Sabbath-day! What must be the melancholy -condition of the men and boys employed in such places? The Sabbath is -awfully desecrated; the doctrines and precepts of religion are rendered -nugatory; public morals are totally disregarded; and the bodies and souls -of youth and age are alike sacrificed as victims to the idol of the -world—WEALTH! Let us now refer to the indisputable testimony of Dr. -James COPLAND, who may be considered as one of the most eminent -physicians of the present day, in reference to the latter class:—“It is -well-known to medical men that the labour in shops, which extends to -fourteen or fifteen hours a day, is the most fruitful source of disease -which is furnished in the Metropolis. We are sure to see induced more or -less slowly those insidious diseases which undermine the constitution, -and which perpetuate themselves to the third or fourth generation. I -believe that no less than three-fourths of the diseases to which human -life is liable in the Metropolis actually arise from this cause.” What -an awful subject does this afford for the serious consideration of -masters, parents, and especially the Christian community! Nor is the -magnitude of this source of sickness, sorrow, and death, attested and -deplored alone by the Medical Profession. - -Lord John RUSSELL says, “It is, I think, one of the greatest evils of -this country that toil has become so excessive, that all considerations -of health—all attention to intellectual improvement, and even all that -time which ought to be devoted to spiritual worship—is lost in that -excess of labour which the people of this country are compelled to -undergo.” Lord ASHLEY, in commending the efforts of “The Metropolitan -Early-Closing Association,” {14} likewise most justly asserts, that “the -struggle which is taking place at the present time is neither more nor -less than a great conflict between materialism and spirituality. It is a -struggle between things temporal and things eternal—it is a struggle -between the creation of wealth and the objects for which wealth should be -created.” - -But let us briefly reflect on the melancholy statement made by Dr. -Copland, and we shall see that late hours of business inevitably destroy -the sacred character of the Sabbath, and cause many to spend it in some -of those modes of desecration for which the facilities are now so -numerous and so seductive. The Writer of this Essay has two sons who -have been brought up to respectable retail trades; the youngest was -compelled, some short time since, to attend a shop from seven in the -morning until eleven at night, and on Saturday it extended frequently to -one, making it nearly two o’clock before he could possibly retire to -rest. When he came home, on the Sabbath, instead of being enabled to -attend a Church or Chapel, it became absolutely necessary that he should -again obtain additional sleep during the greater part of the day, thus -completely depriving him of the opportunity to be present in the -sanctuary of God. This youth formerly attended the Park Chapel Sabbath -School, at Chelsea, and the conviction naturally is that to this -iniquitous and baneful cause may be attributed much of the demoralization -which is so painfully apparent in many of those who have been similarly -instructed. - -The present century has unquestionably presented some of the most -mournful and singular anomalies which it is possible to conceive. We -have seen the rich Indian Proprietor expending large sums of money in -this country for general charitable purposes, and devoting his most -powerful energies to obtain justice for every British subject, while, at -the same time, the winds that howled around him, as he softly reposed on -his luxurious couch, echoed an appeal from his more distant fellow-man to -be emancipated from the chains of slavery! Nor has the conduct of _some_ -employers towards their workmen been less paradoxical, although the -nature of their oppression has been of a widely different character. -They seem not to understand that there are relative essentials, secondary -only to the payment of wages, which it is their duty to encourage and not -to oppose. As we shall, however, have occasion to refer to such -instances, as we proceed, it is unnecessary now to dilate on them. It -will be seen that the inconsistencies to which we allude are subversive -to the best interests of masters, and are still more injurious to those -they employ—they excite more debasing desires, which unfit them for -labour, and they snap asunder the link of confidence and kindly feeling -which ought ever to unite them. Alas! how many seem to consider the poor -labouring man almost as a mere machine, without a frame susceptible of -fatigue, destitute of the least intelligence, and without a soul to be -saved! - -It appears quite unnecessary further to prove that the seventh-day is -absolutely requisite for bodily rest, even were the hours for labour -limited universally to a just and natural period. Ask the poor factory -children, the domestic servant, the apprentice boy, the mechanic, the men -who work in pits and mines, the ill-paid but industrious needlewomen, the -tradesman and the shopman, the merchant, the man of literature and -science, the senator—nay, ask our august and beloved QUEEN and her ROYAL -CONSORT—each will readily acknowledge the vast utility of the Sabbath as -an indispensable means to maintain their bodily strength. - - “Rest! without thee what strength can long survive, - What spirit keep the flame of Hope alive?”—BLOOMFIELD. - -All nature is loud in its cries for rest. The powerful horse becomes -weary, and treads instinctively into his stable, and the little birds are -glad to rest on the slender branches of a tree. It is the universal -requirement of all animated creatures. - -The MIND, if it is possible to consider it as distinct from the body, -equally demands the preservation of the Sabbath. The entire separation -of them, however, is impracticable. We all know that it is impossible to -proceed advantageously with our daily employment if the mind is not -intently fixed on the object of labour. When oppressed, by unremitting -exertion, it is deprived of its influence, and cannot effectually govern -the actions of the body. It would be, indeed, as absurd to suppose a man -could perform his work, under such circumstances, as it would be for him -to expect the corn to ripen without the genial influence of the rays of -the sun. The supposition is not tenable. Whenever the mind appears to -triumph over the body it is caused by violent excitement, passion, or -powerful stimulants, which operate on the brain, the organ of the mind, -so as to effect temporarily the mechanism of the body, as with those who -resort to spirituous liquors, {18} after a hard day’s work, to deaden the -depressive sensations produced by subsequent prostration of strength. -But this instantaneous relief is only of short duration—it is, in fact, -the brain and mind operating conjointly on the body in the same manner, -only _at first_ in a less degree, as it does on the maniac! The ultimate -effect of a stimulated brain is to corrode and weaken the mind, and, when -this is the case, the brightness of its comprehension is at once -darkened. We will endeavour to proceed a little further with this very -important part of our subject, as drunkenness, by producing a temporary -aberration of the mind, is one of the principal causes of the desecration -of the Sabbath. - -The clouds are generally said to be formed of the vapours and moisture of -the earth, and the body of man was created from the dust of the earth. -There is here something like an analogy, viewing the body previous to -life being imparted, which, although it may appear in some respects not -quite parallel, we will admit to be so. The beauty of an evening cloud -is caused by the reflection of the sun, which gives to it various bright -hues and colours. Without such an agency it would impart no pleasure -whatever to the eye of the beholder. The body of man, too, became -appreciated only when it received vitality from the Creator. We here -perceive two evident influences—a lesser and a much greater—the -brilliancy of the rays of the sun on the otherwise darksome cloud, and -the pure breath of the Almighty infused into worthless dust! Let the -splendid sun withdraw, by the power of Omnipotence, and the cloud -immediately loses its attraction—it is then simply the vapours and the -moisture of the earth. Now, the mind—which may be considered as the -intellectual luminary—gives value to the body, and excites likewise -terrene attraction, in the same manner, although in a far more important -sense. But if the mind is obscured, the capabilities of the body are -deteriorated, while the cloud, notwithstanding the absence of its -beauteous influence, retains its original ordained utility. Rain -descends from it, which refreshes the inhabitants of the earth, and makes -all nature smile. Man, when his body is greatly depressed, although the -mind is partially operating on it, becomes an abject mass—of no benefit -to his fellow-creatures. Still, let it not be forgotten, that the mind -is the _expression_ of the soul, and that the soul will exist when all -clouds and this earth shall have passed away for ever! How important is -it, then, to preserve the mind, seeing that it governs the body, the -actions of which, if not directed by the Spirit of God, decide the -eternal destiny of the soul! What, we ask, can possibly more effectually -maintain both body and mind in their primitive vigour—so as to enable us -not only to discharge satisfactorily our relative duties in this world, -but to share that sweet and eternal ‘rest which remaineth for the people -of God’—than the strictest adherence to the Divine commandment, “Remember -the Sabbath-day to keep it holy?” - -2. The Sabbath is necessary for the preservation of health, on account -of the impurities of the atmosphere, arising from a variety of pernicious -causes. - -The unwholesome impregnations of the atmosphere, in densely populated -cities and towns, afford another reason for strictly enforcing the Divine -law as regards working on the Sabbath. The great amount of mortality, -attributable to this cause, has of late happily excited the most intense -interest. It appears that many thousands of the labouring classes are -annually consigned to the grave through inhaling obnoxious air. If we -required proof of this fact we need only observe the pallid cheeks and -sunken eyes of too many working-men—not those who are unemployed, and are -in a destitute condition, but those who labour daily in places and -situations where the refreshing breeze never scarcely penetrates. We may -attribute much of this to the erection of Gas Works, Varnish and other -Manufactories, which emit their abominable and destructive effluvia in -the very centre of our large cities and towns. To the men employed in -such places, and to the inhabitants who dwell around them, how peculiarly -beneficial must be the return of the Sabbath! Again, fully admitting the -undeniable fact that gas is an incalculable benefit, we know that to toil -throughout six evenings in the week, and occasionally whole days at -particular seasons of the year, in addition to the oppression arising -from breath and the frequent want of proper ventilation, particularly -where there are many men employed in the same room, too often terminates -in Consumption, {21} or some other fatal disease. Gas is of great -utility; but if, for illustration, the sun reflected equal intensity of -heat _every day_ alike, it would not only destroy all vegetation but -every human creature—withholding its influence at intervals, when it -shines forth with meridian splendour, it makes the seed prosperous, the -vine fruitful, and imparts cheerfulness to man. Thus it is as respects -gas, the Sabbath is a grateful relief, and affords a highly necessary -cessation to re-supply the waste of strength which is incurred by it. - -We might proceed to a very considerable length with this part of the -division of our subject, but it really would appear superfluous. The -following startling and melancholy facts must be considered conclusive. -In a late Return of the Registrar-General, it is stated, that the average -life of a gentleman in London is 43, while that of the artizan, &c., is -but 22 years! The same official document informs us that the chances of -dying among men above 35 years, in London, is to that in the country as -three to two! With such statements before us, is it not a duty we owe to -ourselves and families to maintain inviolably the Sabbath? It was -ordained by the Creator in mercy to man, and shall we daringly reject and -despise such a gracious boon? - -Some latitudinarian and impious persons have boldly asserted that the -labouring classes have no desire for religious instruction—on what -positive evidence this general accusation is made it is impossible to -conceive—and that therefore the Sabbath may as well be considered as an -ordinary day. This idea is as unjust as it is monstrous. Because the -Sabbath is not by the majority esteemed as a sacred day, is that a -sufficient reason why it should be desecrated by labour? Many do exhibit -an utter indifference to its lovely character and genial influences, but -are others in consequence to be deprived of its inestimable blessings, -and are the great mass of the people tacitly to bow with submission at -the shrine of infidelity? Because many descend into the dark abyss, are -none to take their flight to heaven? It has been said, likewise, that -many young men, not so utterly debased, make our foregoing argument a -pretext for resorting to distant places where the Sabbath is most -daringly profaned, and where maddening pleasure is the sole inducement, -and that the occasional restriction of employment is of no importance. -To admit the soundness of this expedient defence would be to destroy all -religious and moral obligations. The _natural_ inclinations of youth are -thoughtless and volatile, and it is the duty of the more reflecting -portion of the community to check their vicious career, by pourtraying -the inevitable fatal consequences which must ultimately attend them. -Perhaps the following beautiful lines, which convey a just and stern -reproof, may possibly attract the attention of some among the number:— - - “Thy thoughts are vagabond; all outward bound; - ’Midst sands, and rocks, and storms, to cruise for pleasure; - - * * * * * - - Fancy and sense, from an infected shore, - Thy cargo brings, and pestilence the prize.”—YOUNG. - -But, happily, there are multitudes of working-men and youths who “call -the Sabbath a delight, the holy of the Lord honourable,” and who look -forward to its return, in order to enjoy its spiritual as well as -temporal advantages, with almost more anxiety than the husbandman, in -anticipation of his gains, to the produce of a bountiful harvest. -Without a Sabbath man would become puerile, sickly, and spiritually dead. - -3. The Sabbath affords an opportunity to the labouring classes to attend -to one of the greatest social duties—CLEANLINESS. - -If there is any truth in the preceding remarks, the necessity for keeping -the body properly cleansed, and changing every seventh day our -habiliments, is so palpable that any arguments to enforce either the one -or the other would almost appear unnecessary. Let us reflect, however, -for a short time on this part of our subject. The injurious properties -mixed up in the materials used by many trades are of a nature that -require more than customary slight ablutions to prevent them from -penetrating into the system. When the working-man returns to his home, -at night, he is generally so exhausted that he finds scarcely the least -disposition to undergo the process of “a thorough good wash;” and, in -truth, although in no respect regardless of becoming decency, or ignorant -of the benefits which it would confer on his health, he rests satisfied, -_for this once_, with a slight rince of the hands and face, if he does -not yield to the suggestion that it may be dispensed with altogether—but -“this once” has sometimes no defined period for termination, at least not -until the Sabbath morning arrives. In such cases, considering the short -time allotted for social and other purposes, and the great depression of -body and mind, the evil is more the result of uncontrollable causes than -of wilful disinclination to perform a salutary duty. There is, however, -no palliation for an habitual daily deviation from a procedure which is -so highly beneficial to health and comfort. But, observe this toil-worn -labourer on the Sabbath, and then there will be seen a man whose general -appearance denotes that he is fully sensible of the advantages to be -derived from cleanliness. It is, nevertheless, much to be regretted that -any portion of the working classes should be so much harassed, when in -employment, as to render it justifiable that a considerable portion of -the early part of the Sabbath should be devoted to such necessary -purposes, in order thoroughly to purify themselves for another week. -Still, in a temporal view, how salutary is the seventh-day to these -individuals! There are others for whom we can offer no such excuse—who -seem to place no value whatever on propriety of appearance, and who -display no outward respect for a proper observance of the Sabbath. The -characters to whom we here allude may be seen standing at the corners of -our streets, or strolling along the public pathways, covered with the -dirt of their weekly occupation on the Sabbath morning. These men -altogether reject the implantation of wholesome and necessary duties. -The orderly and cleanly apartment of an industrious wife affords them no -delight. They can witness, unmoved by shame, their neighbours dressed in -their best attire, and many of them repairing, with cheerful hearts, to -the house of God. These latter partake even now in part of the eternal -rest of heaven! - - “The Sabbath gathers to their common home.” - -But it may be truly said of the former that they have not yet learnt -“what is their chief business upon earth, and what is the reckoning that -awaits them at the Divine Tribunal.” - -Another class of working-men habituate themselves to a custom, in some -trades more prevalent than in others, which is particularly censurable, -and the impropriety of which deserves their most serious consideration. -We refer to the practice of wearing an apron on the morning of the -Sabbath. Surely the journeyman and the labourer behold the emblem of -toil sufficiently during the six days without unnecessarily exposing it -to public gaze on the Sabbath-day! It is a usage which is generally -condemned. The worldling objects to the practice, because it does not -harmonize with the fashions and gaieties of life; the moralist -disapproves of it as not consonant with secular polity; but the Christian -condemns it, from a pure and holy motive, as giving countenance to a -breach of the law of God! - -Still, notwithstanding, how delightful it is to observe the universal -appearance of cleanliness on the Sabbath-day! In whatever house we -enter, with few exceptions, we see on this special day every thing in -comparative order; the inmates neatly attired, and the furniture cleansed -and placed in its proper position. If we look at the exterior of our -dwellings, we see a public evidence of the value of female industry. -Without a stated Sabbath this could not be the case. One family would -select a different day to another, while the sloven, not being forced by -general example, would certainly pay far less attention to the discharge -of these salutary duties. Indeed, it is very doubtful, under such -altered circumstances, whether contagious or other diseases would not -depopulate, to a most awful extent, the inhabitants of our crowded cities -and towns. Thus we again see the importance of the Sabbath, as regards -cleanliness, both to individuals and the nation. {27} - -4. The Sabbath is essential for the preservation of SIGHT. - -Much as we are impressed with the wonderful construction of the various -parts of the human frame, in respect to their applicability to perform -the respective functions assigned to them, the eye unquestionably creates -the greatest interest, on account of its vast utility, the Divine -ingenuity of its mechanism, and its liability to receive injury from the -slightest accidental cause. The sight is one of the most invaluable -blessings. The rich who are deprived of the faculty of vision, although -they may possess extensive domains in a country whose vallies are as -Eschol, whose forests are as Carmel, and whose hills are as Lebanon, -cannot enjoy the magnificence and beauty of the scenery which surrounds -them; but they can listen with almost unalloyed pleasure to the melodious -notes of the warbling bird, or to the sweet and powerful intonations of -musical sounds, and their wealth supplies every other earthly luxury and -enjoyment, which tends materially to lessen the otherwise severe -poignancy of their deprivation. How widely different is the melancholy -situation of the labouring man, when his eyes are impaired by weakness or -disease, or when he is totally deprived of sight! At once he is reduced -to abject poverty, and becomes either the recipient of private charity, -or the inmate of a workhouse. The fine landscape, much as he too may -desire to gaze on it, is to him of trifling or no consideration—it will -not satisfy the hungry stomach, nor shelter the body from the midnight -blast! Such is the mournful effect of the loss of sight to the labouring -classes. How important is it, then, that they should avail themselves of -every established right to abstain from work, in order that this -susceptible and essential faculty may receive additional strength? - -We have previously shown that the prolonged hours of labour are -incompatible with bodily health and mental vigour, and that the Sabbath -is absolutely requisite to enable man to perform his accustomed -employment—so it is with regard to the eye. The vision is affected by -lengthened intensity of observation on any one particular object. It -requires variety and relief, both of which the Creator has abundantly -provided. The variegated flowers, the different shades of colour in -minerals, the lofty trees and the little plants, the mountainous -districts and the level plains, the brilliant and diversified hues that -frequently decorate the heavens, all combine to testify that the eye -cannot retain its perfection, if it is continually fixed on the same -scene. The poor needlewomen, who sit the entire day, and sometimes do -not cease from their tedious and spirit-subduing work until the light -dawns on the following morning, afford a very striking exemplification of -the great and unspeakable advantages of the Sabbath. What would be their -sad condition—wretched and deplorable even as it is now—were it not that -on the seventh day the eye was relieved of its monotonous and weary -application? Alas! many of these pitiable females, even with this -gracious opportunity to repair the injury inflicted by almost incessant -toil, are often at an early age incapacitated, by defective vision, from -pursuing their ill-paid occupations, and are then left destitute of their -former scanty pittance to procure even sufficient sustenance to preserve -life. Take, also, the men who work in pits and mines—where the -glimmering lamp is the only source of light, and where all else around is -chaotic darkness—how essential and benignant must be the Sabbath to them! -Defective vision would completely prevent such men from pursuing their -hazardous employment. Thus we once more prove the temporal advantages of -the Sabbath to the labouring population. - - * * * * * - -Having directed our attention to these four important divisions of our -subject, we will now proceed to make some promiscuous observations in -connection with them. Reckless competition, in order to acquire wealth -at all hazards in an unusually short period—not the competition which -emanates from a natural and laudable desire to increase trade by -equitable and just efforts—and the secret influence of infidel -impressions, may generally be considered as the two primary causes of -“Sunday labour.” The plea of necessity cannot be admitted. We often -hear it asserted, however, especially in reference to the periodical -press, that there exists this ‘necessity,’ in order that the public may -not be disappointed in receiving on a precise day their publications. -But surely the page of classic lore, or the Magazine of Literature, Arts, -and Sciences—the bright gems of civilization—need not the foul impress of -Sabbath labour! A very little judicious extra arrangement would render -it entirely unnecessary, and the same remark is applicable to every other -description of work on the seventh-day. Is it not a most humiliating and -distressing fact, that, on some of the most interesting and valuable -literary and scientific productions of the present age, there are -thousands employed on the Sabbath-day? It is impossible to contemplate -the probable baneful effects, which are almost certain to be produced on -the minds and bodies of those industrious young females who on that day -fold and stitch the sheets, without apprehending the most fearful -consequences, even as regards their temporal welfare. The statistics of -Police Courts disclose many melancholy facts in corroboration of this -almost general result. Now, will any reflecting practical man justify -the word ‘necessity’ as applied to this description of Sabbath -desecration? None whatever. Then there can be no vindication for an -unnecessary act which is so injurious to morality, and which induces so -frightfully to the commission of sin. It is quite clear, as regards the -general performance of trade labour, that, if consistency of moral -principle—we say nothing of religious conviction—was duly appreciated, a -most cheerful negative would be given to all such propositions, the -result of which would be far more satisfactory at the termination of the -year. - -We must not pass over the sad condition of many of the journeyman -tailors. Here is a trade where it may be truly said that ‘reckless -competition has destroyed by want, or excessive labour, hundreds of its -members,’ and has undoubtedly led them to disregard the Divine origin and -temporal advantages of the Sabbath. We will prove our assertion. Many -of the fashionable master tailors, as well as the large establishments -which continually advertise cheap clothing, allow the work to be taken by -the journeymen to their own lodgings, or some hired room for the purpose, -where, according to one of their statements, “the families of those -unfortunate men are in a great measure totally neglected, their wives -become careless and void of all cleanliness, and often contaminated by -the obscene language of the men, even while at work frequently during the -Sunday.” If we look at the splendid shops of their employers on the -Sabbath, we see every outward indication of a strict observance of it—but -turn to the above demoralized neighbourhood, glance at the filthy garret, -and what a wretched and revolting scene is exhibited! The heart sickens -with disgust, pity is mingled with abhorrence. What can such masters -offer in extenuation for such wilful neglect of the religious, moral, and -social happiness of those they employ? - -In speaking to a very poor journeyman tailor, some short time since, he -said it was not an unusual circumstance for him to be employed on the -Sunday in making a suit of mourning—a very frequent but reprehensible -practice which prevails amongst dress-makers, &c.—and that often they -were the garments intended to be worn by those he esteemed as Christian -individuals, who, if they had thought that such must have been the case, -would most assuredly not have permitted it. The Christian community must -be held responsible for much of this species of Sabbath labour. We do -not expect the worldly-minded would forego any desired request, but the -members of a Christian church—those who profess to love God—we have a -right to conclude would delay for a short time, by making some temporary -substitution, what otherwise must be considered as one of the last -manifestations of mournful respect to a deceased friend or relative. It -would be well if Ministers of religion would occasionally impress on -their congregations the possibility of their becoming, through an -inconsiderate desire to have their orders completed at a certain -unreasonably short period, the unintentional instruments of sin in this -way. In most cases the ‘necessity’ might be easily removed. Let the -tradesman frankly state that Sabbath labour must be the consequence of -compliance, and that the command of God is clear and imperative: “Six -days shalt thou labour, and do all thy work. But the seventh day is the -Sabbath of the Lord thy God: in it thou shalt not do any work.” There -can be no doubt that the effect of such a reply would be, as an especial -mark of approbation for his pure and conscientious motives, the -recommendation of many additional customers. But the truth is that many -employers are apprehensive that they may disoblige their patrons, and to -secure their support, as they think, they sacrifice the health and -happiness of their workmen, and destroy any latent inclination to the -formation of religious habits. - -Much of the discontent and bad feeling, which at present exists between -working-men and their employers, might be removed if the Apostle’s -injunction was more mutually respected:—“Look not every man on his own -things, but every man also on the things of others.” Is this the -principle manifested in the present day? We admit our many -delinquencies, but are not many masters equally culpable? It has been -already proved. If employers evince no sympathy for the steady and -attentive workman—if they view him as a mere inanimate instrument to be -used only as occasion requires, without the least knowledge of his social -condition, and utterly regardless of his happiness, what otherwise can -naturally be expected than that he should be indifferent to the promotion -of their interests? The subject is a serious one, and it is to be hoped -that these observations will tend to check a continuance of such -unquestionable evils, and to create a more reciprocal feeling of -good-will between them. The situation of the working population is at -present most painful, and we unhesitatingly affirm that Sabbath -desecration renders it still more so. Man in general, by strictly -adhering to an observance of this sacred day, would possess not only -great temporal advantages, but enjoy an inward peace the value of which -the wealth of this world cannot purchase. - -It will be well here to remember that it is the _universal_ observance of -the Sabbath which is commanded. The day was made for man—not for a -portion of the human race—and it is consequently a general law, which, as -regards at least public labour, {35} cannot be accommodated to suit the -circumstances or peculiar dispositions of any class of individuals. This -remark is extremely applicable to railway and other excursions on the -Sabbath. We are fully aware that the above mode of reasoning is not -congenial to the natural inclinations of man, and that some very -apparently plausible objections are frequently urged to prove its -fallacy. The only course, however, which the Christian can take to -decide the question is by a direct reference to the Word of God. There -is nothing contained in the Bible which is inimical to the welfare of -mankind. The restraints which it imposes are in reality the most evident -proofs of the love of God. Whatever He has commanded, we may rest -assured is for the universal benefit of His creatures. The believer is -experimentally acquainted with this fact, and he therefore considers a -cheerful and strict obedience to the laws of God both a duty and a -delight. Now, in reference to the great national and social importance -of railways, it must be admitted that the most evident general beneficial -proposition may be alloyed with objectionable considerations, the -dismemberment of which is a positive duty. Such is the view which the -Christian takes of railway and steam-boat excursions on the Sabbath. But -it is said that they are indispensable for the preservation of the health -of the labouring population. It is true that rational recreation and -diversified scenes are essential to them, still, we must repeat the -question, Why should the hours for labour be so protracted that the -Sabbath must be almost exclusively devoted to temporal enjoyments? The -poor man has no just right to work in this way until his strength is so -completely exhausted that it becomes a ‘necessity’—in order to preserve -his very existence—that he should violate the command of his merciful -Creator. Is the Sabbath the only day when the labourer is to partake of -the sweet fruits of his industry? Are all the endearments of life, the -caresses of his children, and the comforts of the domestic circle, to be -only enjoyed by him on the Sabbath? Is his little garden, should he -happily possess one, to exhibit nothing but wild weeds throughout the -year unless he cultivates it on the Sabbath? The evergreen and the -beauteous flower would equally as well thrive in the soil that is -attached to the humble abodes of the mechanic and labourer, provided they -had time to attend to this elevating source of delight, {36} as they do -in the ornamental parterres of the rich in this world. Again, we ask, -why should every moral, intellectual, and social duty be reserved for -performance on the Sabbath? Those who advance such false sympathy for -the working classes are themselves supporting a system which perpetuates -injustice and deprives the poor of true earthly happiness. Let the -advocates of Sabbath railway and steam-boat excursions apply their minds -more closely to the consideration of our social condition, and they will -learn that the ‘necessity’ is to be solely attributed to the avaricious -or thoughtless disposition of man, in despite of the intervention of a -merciful Creator. The defence is a most wilful imputation on the wisdom -and universal beneficence of God. A strict compliance with the Divine -law, in any state of society, infuses peace and joy into the dwellings of -the poor, and sheds a bright beam of hope across the rugged path they -tread! - -We cannot avoid here referring to a reply, and to a certain extent a just -one, which is almost invariably made whenever any remark is offered -respecting the desecration of the Sabbath either by labour, railway and -steam-boat excursions, or by journeys taken in vehicles. Not to do so -would be partial and unjust. The reference is to the number of -carriages, belonging to the wealthy, which are seen in the metropolis on -that sacred day. It is easy to understand the motives which govern the -fashionable _élite_, who exhibit their splendid equipages in our -beautiful national Parks on the Sabbath, but it appears and is altogether -contradictory when we see the more reflecting and domestic portion of the -Nobility and Gentry pursuing the same gay and sinful practice, and thus -setting a baneful example to those around them who occupy a more humble -position in life. “_They_ have,” it is said, “six other days in the week -when they can take their salutary ‘carriage-airings’—it is not so with -the poor mechanic.” Nor can we pass unnoticed the number of carriages -which are seen every Sabbath at the entrances to our Churches and -Chapels—even while some faithful Minister of Christ is sounding the -trumpet of alarm to impenitent sinners—with the servants waiting outside, -unconscious of the awful warnings which are being uttered within those -sacred edifices. Can it be said, in all such cases, that bodily -infirmity, age, distance, or even the state of the weather, renders it -necessary? Does it not more resemble the boisterous and imperious -swellings of the reckless wave than the gentle flowings of the calm -waters? While such inconsistencies prevail, the infidel will exult for a -time over his supposed triumph, the ribaldist will continue to sneer at -the efforts of Christians, and the more cautious worldling will not fail -to advance it as a justification for Sabbath desecration. - -Let us now make a few consecutive observations on the religious, moral, -and social divisions of our subject. At the commencement nearly of this -Essay, we observed that it was the temporal advantages of the Sabbath to -which our especial attention was to be directed; but true morality, -social happiness, and even intellectual attainments, are all so closely -blended with religion, or ought to be, that they cannot properly be -separated. “It would be absurd,” says a popular author, “to treat first -of the advantages of virtue, and next of those of justice or temperance, -because the first head evidently comprehends the second.” So it would be -if we were to attempt to exclude religion from the consideration of moral -and social principles. Religion is the parent, and the others are the -legitimate offspring. This has been most eloquently enforced by a writer -well-known for his piety:—“Every thing which wants religion wants -vitality. Philosophy without religion is crippled and impotent; poetry -without religion has no heart-stirring powers; life without religion is a -complex and unsatisfactory riddle: the very arts which address themselves -to the senses, never proceed so far towards perfection as when employed -on religious subjects.” May we not, then, fairly attribute the failure -of many schemes, intended to improve the condition of the working -population, to the entire absence of religious considerations? Such -propositions may be congenial to the thoughtless multitude and the -infidel, but they invariably terminate in disappointment—because the -overruling providence of God is not acknowledged, nor are His daily -mercies at all recognised. - -We will now first notice the origin of the Divine obligation for ceasing -from labour on the Sabbath. It is not essential that we should here -discuss the question respecting the Christian or Jewish observance of it, -nor is it absolutely material whether it is designated the Lord’s-Day, -the Sabbath, or Sunday, although the two former appear to be the most -appropriate. {40} There can be no doubt, notwithstanding all that may be -advanced to the contrary, that the Sabbath was instituted by God at the -creation of the world. “The heavens and the earth were finished, and on -the seventh-day God ended his work which he had made; and God blessed the -seventh-day and SANCTIFIED it.” If there is any intelligible inference -to be drawn from this simple narration, it must be plain that it was the -Divine intention to separate one day from the other six for sacred and -devotional purposes, and to afford man an opportunity to obtain repose -from labour. God not only blessed this day, but he _sanctified_ it, -thereby imparting to it a peculiar heavenly and hallowed influence. We -will pass over any intermediate passage in the Old Testament which might -be brought forward to prove our conclusion, and quote the positive -command given by God on Mount Sinai—“_Remember_ the Sabbath-day to keep -it HOLY.” Here is a plain and indisputable enforcement of the original -obligation, laid on man, to preserve the Sabbath as a previously -_sanctified_ day. The same injunction, in a variety of ways, is enforced -throughout the entire Word of God. If, in the New Testament, it is not -so explicitly commanded, there are abundant instances where Christ -himself inculcated and respected a proper observance of the Sabbath. The -early Christians universally considered it as a sacred day, and nearly -all the ancient writers testify to its being a day set apart for at least -outward recognition. Josephus asserts, “There is no city or nation, -Greek or Barbarian, in which the custom of resting on the seventh-day is -not preserved.” Philo Judæus declares, “It is a festival celebrated not -only in one city, but throughout the whole world.” Justin Martyr also -says, “We all meet together on Sunday (_diem Solis_), on which God having -changed Darkness and Matter, created the world; and on this day Jesus -Christ our Saviour arose from the dead.” This last record particularly -confirms our previous assertion respecting the origin of the Sabbath. -These questions now naturally arise:—Shall the present generation -impiously attempt to disannul the primæval law of God, which all ages -have formally respected? Is the power of wealth to bid defiance to the -eternal law of God? Are the pleasures and luxuries of this world to be -held in higher estimation than the undescribable joys of heaven? Is -infidelity, in a word, to triumph over Christianity? The Writer must -here pause and seriously reflect, and he entreats the reader to do so -likewise, on the melancholy if not awful consequences that have befallen -individuals, even in this world, who have wilfully violated the -Sabbath-day. TRUTH MAY WHISPER DIVINE MERCY RESCUED THEE. * * * If we -have done so in an humble and contrite spirit, we ought at once to -exclaim, with the penitent Psalmist, “Have mercy upon me, O God, -according to thy loving kindness; according unto the multitude of thy -tender mercies blot out my transgressions.” - -The adoption of this course will assuredly lead to a great improvement in -our present temporal condition. The testimony of Judge Hale, although so -frequently adduced, seems to force itself on the memory:—“I have found,” -said he, “that a due observing of the duty of the Lord’s-day hath ever -joined to it a blessing upon the rest of my time; and the week that hath -been so begun, hath been blessed and prosperous to me; and, on the other -side, when I have been negligent of the duties of that day, the rest of -the week hath been unsuccessful, and unhappy to my secular employments.” -But what is the assurance and the promise contained in the Word of God? -“Blessed is the man that keepeth the Sabbath from polluting it.” Isaiah -lvi. 2. “If thou turn away thy foot from the Sabbath, from doing thy -pleasure on my holy day; and call the Sabbath a delight, the holy of the -Lord, honourable; and shalt honour him, _not doing thine own ways_, _nor -finding thine own pleasure_, _nor speaking thine own words_; then shalt -thou delight thyself in the Lord; and I will cause thee to ride upon the -high places of the earth.” Isaiah lviii. 3. God will bless us in this -world, and we shall enjoy hereafter an eternal Sabbath in the Celestial -City, where we ‘shall hunger no more, neither thirst any more; for the -Lamb which is in the midst of the throne shall feed us, and shall lead us -unto living fountains of waters: and God shall wipe away all tears from -our eyes.’ Rev. vii. 16, 17. - -These are, however, truths which but few seem to believe. No doubt the -willing compliance of masters to make their men work on the Sabbath has -created much scepticism. It conveys to the unenlightened mind an idea -that religion is a mere speculative theory, and hence that day is treated -with but little veneration, if not with perfect indifference. When such -individuals are told, in justification, that “little differences about -religion may occasionally be waived when business requires their -attendance,” the effect must be, in a greater or less degree, to create a -dislike for all subjects which have a religious reference. Do we not -observe this in many working-men, who decry everything which relates to -religion? Honesty and general morality they can clearly understand; but -their souls are too barren and unproductive to appreciate the loveliness -of those things which relate to another and a better world, and are -consequently unable to discern the unsullied purity of the Divine -character. Hence it is that we so frequently hear it asserted in the -workshop that the Bible contains a strange admixture of virtuous -principles and gross immorality. The best reply to such wicked and -depraved assertions may be found in the words of a most distinguished -Minister of the Church of Scotland, whose writings in defence of -Christianity, together with the force and beauty of his compositions, -have gained for him universal celebrity amongst Christians of every -denomination:—“The Scripture is an exact portrait of man; if it shews the -bright in his character, it also records the black; if it proclaims that -which ennobles and exalts him, it discloses that which tends to depress -and humble him. There is also, in the present day, what is thought -delicacy of language, which was unknown even two or three centuries ago, -and still more so when the Bible was written.” {44} To this we may add, -that the Christian reads every sentence in the Word of God with the -simplicity which denotes his profession, being too much influenced by the -many precious promises which it contains to cavil about the expediency of -accommodating the ancient custom of phraseology to suit that of modern -times. It is the sceptic and the sensual who alone raise the objections. -We may remark, as regards the Bible containing the details of the -depravity of man, that they were placed there in order to warn us, and to -remind us of the justice as well as the unbounded love of God. Let us -illustrate our meaning by a reference to fading creation. How often do -we view with ecstacy some lovely garden, admire its varied compartments, -and gaze with pleasure on the choice flowers which adorn it, yet, at the -same time, see many obtrusive blades of grass, or straggling weeds, which -are intended to convey a silent but serious reproof to us? The scattered -blades of grass, if united in close compact, would excite our admiration. -Who can behold the simple but beauteous appearance of a lawn, or the -grass that covers the distant hill, and not feel emotions of delight? It -is their isolated and estranged position that creates our censure. Just -so it is as regards the Bible. The sinner, while living apart from God, -is compared to the weeds and stubble, and is threatened, unless he -repents and believes in the Saviour, as ‘willing and able to save all -that come unto Him,’ to be also condemned and to receive that awful -sentence which awaits the impenitent. When pardoned, however, he is -brought into close communion with God, and, being united, becomes a -lovely plant in the garden of the Lord. If our hearts were more fixed on -the entire purity of God, we should peruse the Scriptures with an -emphatic earnestness which would elevate us far above sensual and infidel -conclusions. - -The real character of many of the declaimers against the Bible is thus -portrayed:—“In the middle classes, among the half-thinking, -half-instructed young men, a sort of infidelity is not unfrequent, which, -after deducting something for the influence of worse motives, is -attributable to affectation more than to any other cause. It is a mere -impertinence, and indicates a want of sense, or profligacy of manners.” -{46} And, now, what says the late eloquent and pious Robert Hall? -“Settle it in your minds, as a maxim never to be effaced or forgotten, -that infidelity is an inhuman and bloody system, equally hostile to every -human restraint and to every virtuous affection—that, leaving nothing -above us to create awe, nor round us to waken tenderness, it wages war -with heaven and earth; its first object is to dethrone God; its next to -destroy man.” Would that these sentiments, so forcibly expressed, could -be engraven on the hearts of the rising generation throughout the world! - -The greatest researchers after truth, and the most eminent philosophers, -have borne witness to the exalted worth and power of the Holy Scriptures. -“I thank God,” says Mr. Locke, “for the light of revelation, which sets -my poor reason at rest, in many things that lay beyond the reach of its -discovery.” Lord Bacon observes, “It was only by the light of Scripture, -and the exercises of devotion, that I attained to that acquaintance with -God, which I had sought for in vain amidst the hurry of secular affairs, -or in the course of my philosophical pursuits.” And yet there are some -men—possessing very extensive knowledge on nearly all other subjects—who -impugn the truths of Christianity without anything like close and serious -investigation. They possess a Bible, but, with the exception of a few -abstract and familiar sentences, they are entirely ignorant of its -contents. Is it surprising that such individuals merely consider the -Sabbath as a day for cessation from labour, altogether irrespective of -its being first sanctified by God, and afterwards enjoined to be kept as -an holy day? Such persons are naturally, when interest or desire prompts -them, willing either to labour or to seek worldly pleasure on the -Sabbath. - -We have made the above somewhat lengthened remarks because the entire -question of Sabbath desecration, after all, rests on a firm belief in the -Scriptures. The Divine commandment is contained therein, and if the -Bible is rejected, or believed only in part, our main argument must fail -to produce conviction; but, if implicit credence is given to it, then, we -assert, the law of God is absolute and universal. - -In order to confine our observations within a limited space, although our -subject is as prolific as it is important, we must now shortly bring them -to a conclusion. The effect of an abrogation of the Divine law of the -Sabbath would be most fatal, as we have already proved, to religion, -morals, the advancement of intellectual knowledge, and even the existence -of man. Who can depict the horrid condition of the poor factory children -if they were deprived of a Sabbath? Why, our manufactories—wherein are -produced some of the richest fruits which emanate from refined taste and -from rapid progression in the arts and sciences—would then become -national nurseries for prostitution and general profligacy, or else the -infected receptacles of emaciation and disease! Such a supposition may -be ridiculed by the tolerants of infidelity, and even the pure and tender -feelings of sympathy may suggest a doubt as to the possibility of such an -awful event, but the same iniquitous motive that lately consigned -children to twelve and fourteen hours labour each day—until the voice of -Christian humanity declared it should no longer be tolerated—is equally -likely, if not resisted, to deprive this infantine section of the -community of the spiritual and temporal blessings of the Sabbath. -Besides, it is just in proportion as we permit the rest of the -seventh-day to be taken away from the adult, that we weaken the barrier -that protects youth from its encroachments. But we may extend these -considerations to the children of the entire population. Were it not for -this blest day they would be reduced—in civilized England, with the lull -and benign beams of Gospel light shining now in every city, town, and -village—to as low a state of degradation and barbarism as the -unenlightened savage. The latter are totally uninstructed, (what a -powerful incentive is this fact for increased Missionary exertion!) and -they therefore roam about in the wildness of their natural state. In -this country crime is progressive. The boy who is a pickpocket to-day -may become a burglar to-morrow; the youth who purloins from his master’s -till not unfrequently commits afterwards a more daring offence; and the -once little innocent girl, who was permitted to roam in the streets, -becomes too often the future companion of thieves, and herself branded -with infamy. It was as remedial measures that Sabbath and Ragged Schools -were established; yet, with all these and other Christian efforts, the -number of juvenile offenders has immensely increased. What would be the -condition of children, and more advanced youth, were it not for the -instruction afforded to them on the Sabbath? Every species of crime -would be considerably augmented, and life and property still more -endangered. - -How appropriately might we here dwell on the value and importance of -Sabbath Schools! They would afford almost an endless theme for the most -consolatory and sublime considerations. But our space will not allow us -to enumerate the many temporal advantages which such institutions confer -on society, and man can never pourtray the heavenly bliss of the myriads -of once otherwise neglected children, who, having been first taught in -these Schools to lisp their Saviour’s praise, are now singing continually -“the song of the Lamb” in the kingdom of their God! - - “On harps of gold they praise His name, - His face they always view; - Then let us followers be of them, - That we may praise Him too!” - -It is impossible adequately to estimate the temporal advantages of the -Sabbath. The opportunity which it affords for parental and social -intercourse is most important. The industrious classes have scarcely any -time, unless it is on that day, to discharge their responsible duties, -and consequently their children are exposed to every species of -depravity. It is true that a Christian mother is daily with her -children, and, possessing perhaps a greater natural warmth of affection, -is more likely to be a blessing to them than the father; still, how very -desirable is it that the latter, particularly as they advance in years, -should exercise a judicious superintending control, and thus strive to -maintain the discipline, and carry out the instructions, which have been -so anxiously and affectionately imbued by the mother during the six days? -Deprive us of our Sabbath, and fatherly influence is as unproductive as -the soil of the desert! We lose one of our greatest privileges—the -natural right to assist in the formation of the religious, moral, and -intellectual characters of our offspring. - -Again, as respects the adult population, has the preaching of God’s Word, -and the congregating of all grades in society on the Sabbath, no effect -on the mass of the people? Does it not, leaving out of consideration the -eternal results, create deeds of charity which impart temporal relief to -the poor? The Sabbath is the peculiar day when the streams of -benevolence flow rapidly through the land. It is principally by the -contributions then given that our humane and benevolent Institutions are -sustained. - -We might also prove that civil governments rise or fall in proportion as -the people venerate and observe the Sabbath, but it is assuredly -unnecessary. If it is an institution of paramount importance to a -family, it must be equally so to a nation. - - * * * * * - -Working-Men! the subject which we have been discussing demands your most -calm and serious consideration. If we tacitly permit the Sabbath to be -wrested from us, even in part or whole, we give up the most invaluable -right which we possess—a right which the Almighty Creator conferred on -man when He first gave him existence, and which no earthly power can -justly take from us. Shall we then bear the yoke of continuous labour -around our necks? The Sabbath is a fixed and indispensable day of rest, -and we should therefore manifest a decided determination to resist all -encroachments on it. Let us remember that by working on this sacred day -we destroy the universality of it, which is the essence and beauty of the -Sabbath. When we are so requested to labour, let us respectfully but -resolutely decline it. Considerate employers will respect our motives; -and, in order fully to prove that we are sincere, we should evince a full -sense of the value of our right by a constant and assiduous attention to -our respective duties. May the dawn of a happier day be not far distant, -when the dark clouds which now cast such a fearful gloom over our country -shall be dispersed, and when both masters and men shall unitedly resolve -to obey the law of GOD—“REMEMBER THE SABBATH-DAY TO KEEP IT HOLY!” - - * * * * * - - THE END. - - * * * * * - - CHELSEA: - PRINTED BY T. WILSHER, MANOR STREET. - - - - -FOOTNOTES. - - -{7} “The progress of bricks and mortar and of inclosures has sadly -restricted the spaces on which the English peasantry could take healthful -exercise. Respectable people keep away from these crowded spots. The -influence of their example is lost, and in its place is substituted the -influence of the idle, the dissolute, and the depraved.”—_Moral Economy -of Large Towns_, _by_ Dr. W. C. TAYLOR. - -{8} The Writer was, some years ago, addressed in the following manner: -“It is monstrous, you have no right to let _your religious opinions_ -interfere with business in this way.” - -{9} In the French revolutionary mania, in 1800, “the year was divided -into twelve equal months, of thirty days each, completing the year by the -ingenious invention of five complemental days. The month was divided -into three decades, or weeks each of ten days, by which the days of rest -were reduced to three in each month, which were substituted for the four -Sundays. * * * * In some towns, workshops and warehouses were closed (on -the regular Sunday), in others they were closed upon the Decadi (or tenth -day); nay, frequently, in the same town, in the same street, THE CONTRAST -PRESENTED THE SPECTACLE OF A MISCHIEVOUS DIVERSITY IN THE IDEAS AND IN -THE MORALS OF THE PEOPLE.”—_Thier’s History of the Consulate and the -Empire_. - -{14} There are some very excellent little Tracts published by this -Association on the above subject, which can be procured by application to -J. Lilwall, Esq., the Secretary, 32; Ludgate Hill. - -{18} Although the Writer was at no period of his life “a dram-drinker,” -he has nevertheless suffered severely from occasional intemperance, and -he would therefore most earnestly commend the consideration of this -subject to the labouring classes. - -{21} “Of the 45,000 deaths occurring every year in the Metropolis, about -5,600 arises from this fatal disease; and upwards of 11,000 persons, -being about one in 170 of the entire population of the metropolis, and -more than one per cent. of the adults, are constantly wasting away under -the attacks of this lingering malady. Of these 11,000 cases, about -three-fourths occur in males, of whom a large proportion are working-men, -unable to provide for themselves and families. Many—very many—of these -poor sufferers are the acknowledged victims of unventilated workshops, -ill-constructed dwellings, vitiated atmosphere, long hours of work, and -the want of open places for exercise and recreation.” There are 81 -Patients at present in the Hospital, and the number prescribed for daily, -as Out-Patients, is at the rate of 36,000 in the year!—_Report of the -Hospital for Consumption_, _and Diseases of the Chest_, _at Brompton_, -1849. - -The Writer of this Essay cannot refrain from making a most earnest appeal -in behalf of this truly Christian Institution. Gratitude prompts him to -the discharge of this duty, and he trusts that his humble position in -life will not weaken the effort to promote the interests of a Charity to -which himself, three sons, and seven daughters, are so greatly indebted. -During the period in which he was engaged in the composition of this -Essay, and for nearly 18 months previous, his wife was receiving the most -kind, attentive, and skilful treatment from the Physicians of this -Hospital, who considered her case as almost beyond medical relief. She -is now in a much improved state of health. Surely this simple statement -will be deemed as sufficient evidence of the value of this Institution. -It depends principally on the amount of its Annual Subscriptions for -support, and it would be a source of great pleasure to the Writer, if it -should be found that, through the publication of his feeble Essay, only -ONE Benefactor had been added to the list of its Patrons! - -{27} It is very pleasing to observe that many thousands of the working -classes avail themselves of those admirable places for the preservation -of health and happiness, the Public Baths, which have been some time now -established. We may also notice the laudable efforts recently made to -encourage Open-Air Bathing in the Serpentine. A very interesting and -important pamphlet on this subject has been lately written by Thomas -Embling, Esq. It really appears essential that every Bather, and -especially youth, should peruse a copy of this invaluable -treatise.—_Published by_ W. F. RAMSAY, 11, _Brompton Row_, _Brompton_. - -{35} “The Divine law prohibits civil labour, or work in the way of trade -on the Sabbath, but acts of mercy are acceptable to God on any day. We -have several instances of this recorded in the New Testament, in -reference to Christ and his disciples.”—Dr. S. SMITH’S _Dissertations on -the Bible_, 1737. - -{36} “The flowers of a garden—those silent preachers to which Christ -himself referred his disciples as eloquent witnesses of the bounty of -Providence—speak lessons of loveliness to the soul, and give an immediate -check to gross vice and foul pollution. We too often forget the -humanizing and moral effects of a garden.”—Dr. W. C. TAYLOR. - -{40} The Writer, since the completion of his Essay, has perused the -First Volume of _The Apocalypse Interpreted in the Light of the Day of -the Lord_, by the Rev. JAMES KELLY, M.A., Minister of St. Peter’s -Episcopal Chapel, Queen’s Square, St. James’s Park, from the Preface to -which he has gleaned the following particulars:—‘The word _Sunday_ is a -very ancient Heathen appellation, the days of the week having been called -by them after the names of the planets. The first day was denominated -_the day of the Sun_, or _the Lord Sun_. All the Oriental nations gave -the Sun the title of Lord. No doubt the early Christians elevated its -application. For this ennobling of the common term, they considered that -provision had been made by God himself, in the setting forth of Christ as -_the Sun of righteousness_. Malachi iv. By most of the early Fathers, -and from their time onwards, the term Lord’s-Day has been used to -designate the Christian Sabbath.’ The Writer of this Essay, therefore, -humbly submits that Christians should now call the seventh-day either the -Lord’s-Day or the Sabbath-Day. In the present times this “ennobling of -the common term” seems peculiarly necessary. The above Work explains -many hitherto apparently mystical passages in the Revelations, and a -perusal of it, in a right spirit, will supply arguments which will at -once silence the sceptic, and, at the same time, confirm the reader in -his belief that there is nothing contained in the Holy Scriptures, which -shall not be made manifest to those who seek to be enlightened by the -Spirit of God. It is published by Messrs. NISBET and Co., London. - -{44} The reader is entreated to read “Is Christianity from God?” and -also “God in History,” by the Rev. JOHN CUMMING, D.D. - -{46} History of the Transmission of Ancient Books to Modern Times, by -JAMES TAYLOR. - - - - -***END OF THE PROJECT GUTENBERG EBOOK DIVINE MERCY: OR THE TEMPORAL -ADVANTAGES OF THE SABBATH*** - - -******* This file should be named 63764-0.txt or 63764-0.zip ******* - - -This and all associated files of various formats will be found in: -http://www.gutenberg.org/dirs/6/3/7/6/63764 - - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you'll have to check the laws of the country where you - are located before using this ebook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - -Section 3. Information about the Project Gutenberg Literary -Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact - -For additional contact information: - - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works. - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - |