Kedo Links, Jacob's father, beheld him, but not in rage: he only said, "Didst thou think I should not find thee?" Among others who drew nigh, was a sister of Jacob, named Martha, whose well-instructed, sincere, and humble piety the writer had many opportunities of observing and admiring. She sat on the ground, near to the criminal, and wept sorely. When able to control her emotion and voice, she said, "Why did you kill the Missionary? and why did you kill my brother?" After a pause, she added, "But I am not come to upbraid you. It was indeed a very cruel and wicked deed. I am sorry for you. I am come to entreat you, as your time is short, to implore God's mercy." And with other words she urged him to improve the little space that was given him for repentance.

Say, reader, are not these evidences of a work of grace, fruits of righteousness which are by Jesus Christ to the praise and glory of God? We grieve to add that the wretched man himself appeared insensible to those tears and expostulations. He said, "I am too lean: give me plenty of food. Make me strong, and then I will pray." A communication had been made to his Chief, and an answer received from him, fixing the place where he would meet the party, and attend the execution. When the guilty man saw his grave dug, and the parties in position to fire, on their receiving the order so to do, his fears awoke, and he called on God for mercy. While so doing, he received the fatal shot, and his spirit departed to the Judge of all men.

II. THE SABBATH IN KAFFIRLAND.

CONSIDERING the ignorance and vice-and these of the worst and most fearful description-which prevail in this portion of the South African continent, one cannot but be astonished that the SABBATH should be acknowledged, and to a very great extent respected, by the thousands of Kaffraria. It is but too probable that the sacred day is much more respected by the dark-minded and sable children of Ham, than by many of the fair and highly-favoured sons of Japheth, who are found dwelling in the tents of Shem, and to whom Canaan is made to render service. This boon has been conferred on Africa by the instrumentality of the church of Christ in happy and honoured England, a name which Africa is beginning to bless, and will continue to bless, to the latest period of time.

"Icawa" is the term used in Kaffraria for the Sabbath, and made to include also the idea of public worship. But this word, like the word “UTIXO" which is used as the name of God, is not known to us in its derivation. Both are, probably, of Hottentot origin, as that nation became the medium, in the first instance, of introducing the superior light and knowledge of the white man; and, its language being now nearly extinct, the original meaning of these and many other terms is irrecoverably lost.

Though Kaffirland has not cast away its gods, but clings as tenaciously as ever to the leading native superstitions, and yields a most implicit credence and submission to the "dark sayings" of its sorcerers, yet, besides the number of those who have cast off the works of darkness and embraced the truth as it is in Jesus, and who regard the Lord's day with holy joy, the country through its whole extent pays homage to the "Icawa" as the day when man is to rest from toil. Hence, though you will see hundreds of men and women toiling for all the six days, in cultivating their cornlands, bearing burdens of wood, grass, &c., enclosing their corn-lands by repairing the hedges, &c., yet it is a rare thing to see anyone at work on the Sabbath.

There is a tradition that the stream known as the "Sunday river," which runs north and south about sixty miles west of Graham's-Town, was, at the time it received its name, the extreme boundary of the district where Sunday was known in South-Eastern Africa. Now, however, it is impossible to draw any such line of definition; for the day of rest is known through the country to the Natal colony. This must ever be regarded as one of the many benefits conferred on the world by the formation of Christian colonies. Doubtless, many a pious Class-Leader feels discouraged, when one and another of his members emigrate to distant lands; and the feeling has been shared by many a devoted Minister of Christ. It is fondly hoped, indeed, that the Christian emigrant will let his light shine in the dark places to which he goes; yet the hope is mixed with fear.

To the emigration of 1820 South Africa stands indebted for the labours of William Shaw. And it may be added, that, whilst Africa has reaped the benefit, English Methodism has earned the honour of transplanting its institutions to this hitherto barren soil; and so the wilderness has been made to blossom. To the same occasion South-Eastern Africa traces the labours of William Shepstone, the early companion of Mr. Shaw in the Mission-field, who at the instance of the Kaffir Chiefs, Pato, Kama, and Kongo, drew up the "Institution of the Sabbath by the Kaffirs." The Chiefs promulgated the document in Kaffirland; and the Missionary gave it publicity in the newspapers of the colonial frontier.

More than twenty-three years since, the following appeared under date of November 14th, 1833 :

To the Editor of the Graham's-Town Journal.

"SIR, I am sure it is not needful to add my request to that of the Chiefs, for the insertion of the enclosed; as I feel confidence that it contains news of so much importance and interest to a Christian public, as to insure its publication; and I know that you, in common with the majority of the colony, feel a warm interest in every advance which any of the Kaffir tribes make in religion and civilization. The former is always the precursor of the latter; and I cannot but look upon the step which the three Chiefs of this tribe have taken as a pledge of future advances, and trust that they will at no distant period claim the right of having their names erased from amongst savage and pagan tribes, and enrolled in the list of Christian and civilized nations. Though there is much to be done before this can be granted to a people so far sunk as we are ready to admit

the Kaffirs are, (and this tribe among the rest,) yet, without fear of contradiction, we affirm that this tribe promises as quick and as rich a return to the Christian philanthropist as any tribe in Kaffraria. I by no means wish to insinuate that it is either fully Christianized or civilized: yet it must be allowed that the enclosed law is neither savage nor Pagan in its character. I will conclude by observing, that the Chiefs appear to be anxious to put the law in force; for, on the morning of the 30th, (the day after the law was passed,) messengers were sent with it to every part of the

"WE, Pato, Kama, and Kongo, the Chiefs of the Gunukwebe tribe, this day assembled at this place, having taken into our serious consideration the state of our people, have come to the determination to issue general orders, which shall henceforth be considered the law of our tribe; namely,

"That from and after the date of this twenty-ninth day of October, 1833, all our people shall reverence and observe the Sabbath, by abstaining from all work on that day, except such as is considered absolutely necessary. And we, the Chiefs, do declare, that no law-cases nor any business be transacted, nor dances kept up on our own kraals, as heretofore, on the Sabbath; and that all manual labour shall cease on that day. And we do further declare, and particularize and prohibit through our tribe, all manual labour, all dances, and all law-cases at the kraals of our petty Captains, and all buying and selling, except food to strangers; and that all traffic in hides, horns, ivory, cattle, or any other articles, except food, shall be finable by the Chiefs. And we do recommend to our people, in addition to that which we have commanded them, to observe the Sabbath by more generally worshipping God on that day, and praying for His blessing to descend upon us. And, that none may plead ignorance of the seventh day, if any be in doubt, let them inquire of others until they are fully satisfied.

"And be it also known, that we do also prohibit all colonial traders from purchasing any hides, horns, ivory, cattle, or any other marketable article, except food for their own use, from any of our people on the Sabbath-day. And, as we have had to reprimand some for thus breaking the Sabbath, and as we find our people plead the example of such men as a justification of their own breach of that day, therefore we have, on further consideration, determined to levy a fine on all such colonial traders as shall be found purchasing anything on the Sabbath, besides food for their own use; which shall be as follows :

"For the first offence, one head of cattle :
"For the second offence, two head of cattle:
"For the third offence, three head of cattle.

"And if any transgress beyond this number, then we will use our own discretion to levy such fines as we may think proper. That such fines shall only be levied by one of the principal Chiefs; and the act of purchase shall be proved before one of us by such evidence as is required in other cases.

"That all traders' places shall have a messenger sent to them from the great place; and that the Editor of the Graham's-Town Journal be respectfully solicited to insert this our determination in that publication, for the more general information of all who do, or may for the future, trade amongst or with our people.

"By the request of the Chiefs,

"Рато, КамA, and KONGO.

"WILLIAM SHEPSTONE, Wesleyan Missionary.

"P.S.-All hunting on the Sabbath must be understood as strictly prohibited. By request of the Chiefs, Pato, Kama, and Kongo."

The hold which the sabbatic institution has upon the public mind of Kaffraria will appear when it is stated that in no known instance have any of the "Ama-giva" attempted to assail it. The great sorcerer of the present time, at whose bidding the Kaffirs refuse even to cultivate the soil, is not heard to utter a whisper against the Christian Sabbath.

Heald-Town, Fingoe Settlement, November 14th, 1856.

JOHN AYLIFF.

SELECT LITERARY NOTICES.

[The insertion of any article in this list is not to be considered as pledging us to the approbation of its contents, unless it be accompanied by some express notice of our favourable opinion. Nor is the omission of any such notice to be regarded as indicating a contrary opinion; as our limits, and other reasons, impose on us the necessity of selection and brevity.]

The Shekinah: or, The Presence and Manifestation of Jehovah, under the several Dispensations, from the Creation of Man to the Day of Judgment. With Dissertations on the Cherubim and the Urim and Thummim. By William Cooke. J. B. Cooke. The theology of this volume appears to be unobjectionable, and the leading idea of a Divine presence and manifestation, under the several dispensations, is clearly and impressively wrought out. Many passages are truly eloquent, and a devoutly earnest spirit pervades the book.

It cannot be said that the learning is equal to the piety: certainly the literary standard is lower than the pretension of the title-page would lead readers to expect; and the style fails just where the failure is most conspicuous, and in passages where precision and finish were most to be desired. "There is a vain philosophy," says our author, in the very opening of his preface, "which, under pretence of analysing truth, divests it of both form and essence, and leaves nothing but a few vague and unmeaning abstractions." But,