4. That in the secret prayer of the morning, before entering upon the business of the day, it should always be made an object of distinct petition to God, that the doctrine or duty so selected may be impressed on the memory, and faithfully applied for the regulation of thought and disposition, conversation and conduct. And

5. That every night, before going to rest, a few minutes at least be given to self-examination; and particularly to the inquiry, what influence has been excited, and what effect produced, by the principle or rule selected for the day.

From a book in which rules of life thus chosen were recorded every morning, I will extract the texts for every day of one month. These will serve for a specimen, and an example.

1. Matthew vi. 14, 15. If ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses. 2. Matt. vii. 1. 3. Matt. vii. 2. judged; and with to you again.

Judge not, that ye be not judged.

With what judgment ye judge, ye shall be what measure ye mete, it shall be measured

4. Matt. vii. 3. Why beholdest thou the mote that is in thy brother's eye, and considerest not the beam that is in thine own eye?

5. Matt. vii. 5. First cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye.

6. Matt. xxiii. 23. Hypocrites! ye pay tithe of mint, and anise, and cummin; and have omitted the weightier matters of the law, judgment, mercy and fidelity.

7. Luke xviii. 17. Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein. 8. 1 Peter i. 13. Gird up the loins of your mind; be sober, and hope to the end.

9. 1 Peter iii. 10. He that will love life, and see good days, let him refrain his tongue from evil, and his lips, that they speak no guile.

10. Galatians v. 22, 23. The fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, meekness, temperance. Against such there is no law.

11. Philippians ii. 3. Let nothing be done through strife, or vain glory.

12. 1 Cor. xiii. 1. Though I speak with the tongues of men and angels, and have not charity, I am as sounding brass, or a tinkling cymbal.

13. John xii. 26. If any man serve me, let him follow me ; and where I am, there shall also my servant be. If any man serve me, him will my Father honour.

14. Luke xix. 13. Occupy till I come.

15. Mark x. 44. Whosoever of you will be the chiefest, shall be the servant of all.

16. Luke vi. 45. A good man, out of the good treasure of his heart, bringeth forth that which is good.

17. Prov. xxiv. 19. Fret not thyself because of evil men, neither be thou envious at the wicked.

18. Mark xiii. 33-37. Take ye heed, watch and pray; lest suddenly coming, he find you sleeping.

19. John xvii. 8. Herein is my Father glorified, that ye bear much fruit. So shall ye be my disciples.

20. Romans viii. 14. As many as be led by the spirit of God, they are the sons of God.

21. Romans viii. 2. The law of the spirit of life in Christ Jesus, hath made me free from the law of sin and death.

22. Luke xii. 21. So is he that layeth up treasure for himself, and is not rich towards God.

23. Prov. xvii. 22. A merry heart doeth good like a medicine.

24. Mark vii. 15. The things that come out of him, those are they that defile a man.

25. 1 John ii. 4. He that saith, I know him, and keepeth not his commandments, is a liar.

26. John v. 41. I receive not honour from men. 27. 2 Cor. iv. 8. We are troubled on every side, yet not distressed; perplexed, but not in despair.

28. Matt. xii. 50. Whosoever shall do the will of my Father who is in heaven, the same is my brother, and sister, and mother.

29. 1 Cor. vi. 19, 20. Ye are not your own; ye are bought with a price.

30. John xvii. 16. am not of the world. 31. Matt. xix. 17. commandments.

They are not of the world, even as I

If thou wilt enter into life, keep the

DESIGN OF THE SABBATH.

THE institution of the Sabbath is the immediate appointment of God, and one of the most simple and efficacious me

thods, that can be devised for the advancement of religious knowledge and virtue. We will take it for granted, that there is none among us, who would be willing to deny its utility or obligation; for regarding it merely as a civil institution, it is of inestimable importance in maintaining the peace and good order of society; and undoubtedly there are benefits, indirectly resulting from its observance, which could be ascertained and appreciated only by the sad contrast, that would be exhibited, were it but for a short time suspended.

In the first institution of the Sabbath, there seem to have been two great objects contemplated; a day of rest from labour, and a day of public acknowledgment of God. Under the first of these the Sabbath is uniformly represented in the scriptures; and it seems to enter essentially into its design. It is in commemoration of the Rest, which, in accommodation to our views, God is said to have taken after the work of creation, and in the command, which enjoins it, we are continually reminded of that grand truth of natural religion, that Jehovah is the creator of all. It holds up a lasting monument to the confusion of infidelity; it exposes the falsehood of the notion which speculative atheism would maintain, that all things are the product of necessity or chance; for through faith in the declarations of this divine command we understand, that the worlds were framed by the word of God; so that things, which are seen, were not made of things, which do appear.

As a day of rest the Sabbath should be welcomed, not only for the relief and tranquillity it bestows, but for the evidence, which such an institution gives us, of the tender care and benevolence of God. He foresaw, that as the consequence of transgression man would be condemned to earn his bread by the sweat of his brow; he foresaw how incessantly ambition would toil for the distinctions of life, how avarice would extort the painful service, and the master oppress the weary slave and his dependant cattle. In merciful regard to the humblest of his creation, as well as to ourselves, was this rest appointed. And there is something sublime as well as cheering to the benevolent heart, in the repose, which the Sabbath implies. It is the repose of nature when the bustle of the world should cease; when man is called to suspend for a little time his eager pursuit of pleasure, of ambition, or gain; and the animal creation, who cannot share with him in its moral benefits, may partake at least of its tranquillity and comfort.

The idea of simple rest, however, is the very lowest, in which we can regard the Sabbath; and in this view we speak of it chiefly in reference to the animal creation. To man the

Sabbath is given for the worship of his God. He is called to rest from daily labour, that he may have leisure more immediately to acknowledge and adore his creator; to present his thanksgiving for mercies; to implore forgiveness for his sins; to examine his life and character; to reflect on his destiny and the grounds of his immortal hopes. It seems peculiarly designed for social and public devotion, when members of the same family, and of the same community, may unite in the mutual benefits of instruction and prayer. Without some established institution, like this, it would be impossible for the public forms of religion to be maintained. And the christian rejoices in this day, and venerates it as holy, when he regards it as consecrated to the public honour of his God; when he may unite with his fellow-immortals in the noblest services of devotion, and contemplate with them those truths, on which he reposes for his improvement and hope on earth, and for his joy in heaven.

Our purpose does not require, that we enter into the arguments, on which, as christians, we maintain the observance of the First instead of the Seventh day. The ground of the institution to the Jews was peculiarly their deliverance from the bondage of Egypt; and this is assigned in the same command which refers to the rest from the work of creation. But the christian, in his Sabbath commemorates a far more glorious event. He follows the first instead of the seventh day, because on this day his Saviour rose from the dead, and appeared as the Son of God with power, and by that resurrection has begotten him to an hope, full of immortality.

Still further, in addition to the strictly religious purposes of the Sabbath, the christian will delight in this day for the order and harmony, which it diffuses through families and communities, for the habits of decency and sobriety, so essential to religion, which it cherishes, especially for the kindly affections, and the friendly interest, which unite the worshippers of one God and Father, in prayers for the same mercies, and in participation of the same privileges. He blesses the Sabbath too as the opportunity of public instruction to the poor and ignorant, whose daily toil may deprive them of other means; and thence in the fellowship it produces as softening the distinctions of wealth and station, which are indeed indispensable to the civil community, but which christianity enjoins us to regard as important opportunities for the exercise of mutual sympathies and reciprocal virtues.

Nor can it be forgotten, that in this day of rest, the christian rejoices at the anticipation of his rest in Heaven. In its

quiet repose, in the exemption it brings from the cares and passions of the world, and especially in its sacred services, he traces the image, though faint, of that celestial state, to which his heart aspires; and he strives so to fulfil its duties, that they shall ripen his spirit for its pure and immortal joy.

From the nature and design of the Sabbath obviously result its obligation and duties. If it be enjoined as a day of rest, it follows of course, that we are to cease from daily labours; and though, from the nature of christianity, and the example and instructions of its author, the restrains imposed are not so rigid, as were those of the Jewish law, yet undoubtedly we are guilty of profaning this day, when we allow ourselves in any business or amusement, inconsistent with its sacred purposes. No prospects of unusual gain, no favourite projects, however important, no pursuits of mere relaxation or pleasure, no gratifications of curiosity, can be admitted as an apology for the violation of so express a command.

And if the day be consecrated to the public worship of God, then it follows that we are bound seriously and constantly to unite with our fellow christians in this most pleasing and important duty. We are not, in the language of the Apostle, to forget the assembling of ourselves together. We must not be deterred from the house of God by a threatening sky; or by such an excessively tender regard to our health, as we should never allow to interrupt our weekly employments; or by any fancied demands of hospitality or politeness. If there be any, who are disposed to dispense with this duty, under the pretence, that they have already attained, and can learn better for themselves than they can be taught at church, they will do well to remember, that their self-complacency is at least not the fairest evidence of their superior attainments; that the worship of God, the adoration of his glorious majesty, supplication for his mercies, thanksgiving for his benefits, are the great objects of our public assemblies; that in these the rich and the poor, the wise and the ignorant are alike interested 'to unite; that with regard to the public instructions of the temple, the most enlightened and improved christian needs frequently to be reminded of the duties he knows, and the necessity of fidelity to his own convictions and hopes; and though, as has been admirably observed by a fine writer, "such is the solemnity and dignity of the subjects of the gospel, that the preacher must perpetually lament, that he so far sinks beneath them, yet such also is their practical importance, that he can hardly speak of them seriously without offering something, that may be blest to the benefit of every well-disposed hearer.