many children were nursed up for heaven. She imitated God's common providences in relieving the necessitous, the undeserving;and his special, in her more tender regard to those who were useful and truly good. Multitudes will feel the loss of her. If her private charities were all known, they would amaze you; her silver streams ran along the vallies, to water the adjacent parts. Many that knew not the spring-head, when they find the stream dried up, will know the reason, when they hear that Lady Hewley is dead. May not many say, O Lady Hewley, would to God I had died for thee! Not that she was unfit to die, but more fit to live than any of us. She was one of those the Apostle speaks of, for whom some would even dare to die. These are but dark shadows of the bright star that once shone in our heavens, but now disappear, never to lend her light to us more, but is removed to a higher orb, where she shall shine brighter than the sun. To enter into the particulars of adorning her character, requires loftier strains than I am master of, especially under the discomposure occasioned by the just sorrow for the loss of the most entire and best friend I had in the world; and am more fit to trail along with the silent mourners, to pay the poor tribute of my tears unto her hearse, than to utter a panegyric. But this little I was owing in conscience to the memory of this incomparable lady, which will be second and precious in the esteem of all, but those who think nothing well but what is done by themselves. It is possible, indeed, and too often happens, that minis

ters are partial to the memory of their patrons and benefactors, but person's good works do not flatter them. I appeal to her noble almshouse, built and exactly paid nine or ten years before she died, where, in the space of that time, she expended above £1,500. I might mention her other charities in this city, and her several schools not far from it, to rescue some of the rising generation from damnable ignorance. But if I were silent, her works would praise her in the gate. Some of her works went before her, as a memorial before God; others follow to perpetuate and perfume her name in the churches, to continue her serviceableness still upon earth, to increase her glory in heaven, and to excite others to an imitation of them.

After all these, she thought herself an unprofitable servant, and when any have told her of some good work she had done, she would sometimes answer with divine Mr. Herbert, " yes, if it were sprinkled with the blood of Christ." She thought none had more need of the merits of a Saviour to justify and save her. Her finishing and most ardent breathings were into his bosom, “Come, Lord Jesus, come quickly," and they

now

are now met never to part more. The loving Jesus and the humble believing soul are met in eternal embraces. Heaven had often heard of her before, by the multitudes of petitions that daily crowded thither; but now heaven has received her longing, sanctified soul, and there she lives without pain and sickness, and without sin. There she sees, and loves, and adores, and enjoys her God and Saviour as she would.

ON THE IMPORTANCE OF THE SABBATH, CONSIDERED MERE

LY AS A CIVIL INSTITUTION.*

"Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports; the mere politician, equally with the pious man, ought to respect and to cherish them."-Washington's Farewell Address.

To those who acknowledge the divine authority of the Scriptures, no arguments can be necessary to prove the benign influence of the Sabbath on civil society. That the Sabbath was made for man, we have the assurance of Christ himself; and it would be impious to question the wisdom or benevolence of any institution established by the Almighty, for the benefit of his creatures.

Were it relevant or necessary to our present design, we could readily show, that the Sabbath was not exclusively a part of the Mosaic dispensation; and consequently, that the design of its appointment, and the duty to ob. serve it were not confined to the Jewish nation. The period of its establishment, coeval with the completion of the creation-its observance by the Israelites antecedent to the promulgation of the law from Mount Sinai-its incorporation into that law from which all the precepts peculiar to the Jewish religion were excludedthe awful and sublime circumstances which attended the delivery of

A premium of 50 dollars was offered by a gentleman of New York, for the best Essay on this subject, and it was awarded to W. Jay, Esq. of Bedford, Westchester, N. Y. He generously gave the 50 dollars to the Female Sabbath School, Union So

ciety, and published the Essay at the

close of last year, in the New York Observer, from which we copy it.

the ten commandments, and the subsequent inscription of those commandments upon tablets of stone, by the finger of God himself, all unite in bearing testimony to the permanency of the Sabbath, and to the universality of its obligation.

It is not, however, our intention to inquire into the origin of this institution, or into the spiritual duties and blessings connected with it; but to prove that the temporal benefits resulting from it, are alone sufficient to entitle it to the countenance and protection of the civil authority. We shall, therefore, consider the Sabbath merely in the light of a civil institution, being one day in seven peculiarly appropriated by the laws to religious instruction, and the practice of religious rites, and on which the ordinary occupations and public amusements of society are prohibited.

It would not be difficult to prove, that such an institution would be attended with many and great advantages under any system of religious belief, whether true or false. We shall not, however, give so extensive a range to our inquiries, but confine them to the more natural and practical consideration of the Sabbath, as connected with Christianity. It is obvious, from the very nature of this institution, as already described, that it must have a powerful tendency to preserve and diffuse the knowledge and influence which it is established, and of of the religion of any country in course that its utility here, is to be estimated by the importance of Christianity to the welfare and happiness of the community.

Every government of which history has preserved a record,

has called to its aid, either more or less directly, the influence of religious sentiment. Nor is it difficult to understand, why the magistrate has in all ages sought to avail himself of those awful sanctions with which every religion enforces its own precepts. Religious obligation is founded on the will of the Deity, discovered either by revelation, or by reason. This will, correctly understood, is, and ever must be, consistent with the good both of nations and individuals; and, in innumerable instances, acts which are injurious to society, are by common consent admitted to be offensive to God. Hence false religions are even to a certain extent conducive to the public welfare; because, with their falsehoods are usually mingled some truths relative to the divine attributes. But inasmuch as Christianity excels all other religions, in the fulness and certainty of its exhibition of the divine will, so much the more conformable must it be to the wants and propensities, the peace and happiness of the human family. Indeed, were every citizen wholly to govern his conduct by the precepts of this religion, and to do to others as he would they should to him, violence and injustice would cease, and the sword of the magistrate would slumber in its sheath.

A slight view of the compara. tive influence of human laws, and religious sentiment, in correcting the evils, and promoting the happiness of society, will afford abundant evidence of the superior efficacy of the latter. Human laws forbid only the commission of crimes; they presume not to take cognizance of thoughts and intentions. Religion, on the contrary, erects her throne in the heart, sways its affections, controls its passions, and directs its motives. Before the magistrate can enforce the sanctions of his laws, the offender must be disNEW SERIES, No. 18.

covered, and his guilt established by proof; and the fear of punishment is often counteracted by the possibility and the hope of eluding detection. But the votary of religion knows that he serves a Master, whose omniscience and omnipotency render escape hopeless, and punishment inevitable. So conscious are all governments of the inefficacy of penalties to secure obedience to their law, that in a great variety of cases, they call in the aid of religious obligation, and bind their subjects by oaths, to the performance of their duties. Human laws trust solely to the influence of terror, while religion addresses herself to the hopes as well as the fears of mankind, and offers rewards as rich and glorious as her punishments are awful and appaling.

Even if it were possible to impart to the police an energy equal to the detection and punishment of every delinquent, what an enormous and hateful mass of wickedness, cruelty, and injustice, would still remain unnoticed and unrestrained by the laws! At what human tribunal could we arraign avarice, ingratitude, unkindness, falsehood, selfishness, pride, and a host of vices, which are alike the bane of private happiness and public peace? But the believer in Christianity is taught, that neither the words of his mouth, nor the meditations of his heart, escape the observation of that Being, who will bring every work into judgment, with every secret thing."

66

Could human laws restrain men from crime, their highest aim would be attained; they attempt not the task of inciting them to virtue. No statute could compel us to love our neighbour as ourselves, to pray for those who dispitefully use us, and to do good as we have opportunity to all men. The Christian, however, is assured, that "love is the fulfilling 2 P

of the law," and that freedom from vice, unaccompanied by benevolent affections and exertions, will not entitle him to the rewards of Heaven. No temporal penalties can so effectually controul the vindictive passions, and restrain the violence and outrage which proceed from them, as the recollection that we must forgive others, before we can hope to be forgiven. At the same time that Christianity exerts her influence in securing the public tranquillity and welfare, she penetrates the recesses of domestic privacy, whispers consolation to the bereaved, soothes the pangs of the sufferer, and diffuses love, and joy, and peace, throughout the social circle. We might pursue our subject, and exhibit, in its various bearings; the propitious influence of this religion upon human happiness, by instituting a comparison between the morals, customs, and civil polity of the most enlightened nations of antiquity, and those of our own age and country. But enough has been said, to show that Christianity is eminently conducive to the welfare, both of rulers and of subjects; and of course, that the Sabbath, if essential to the maintenance of this religion in vigour and purity, ought to be guarded and cherished by the state with affectionate solicitude.

If we reflect for a moment, what a vast proportion of mankind are doomed to daily labour for their subsistence, we shall be sensible, that multitudes are necessarily deprived of all opportunity of acquiring religious information, except such as the Sabbath affords. Were the Scriptures universally distributed, there would still be many without either ability or leisure to peruse them. To such persons the Sabbath brings not merely a respite from toil,'and consequently time for religious study and meditation, but also the instruction of the pulpit, and the

rites and worship of the house of God. Without a periodical and general cessation from labour, the public worship of the Deity, and the religious instruction connected with it, would be greatly interrupted, if not wholly abandoned. The ministers of religion could not advantageously exercise their functions, unless their people were permitted, at stated periods, to suspend their ordinary avocations, in order to attend their ministrations. Religious services, if casual and precarious, would afford but little benefit, and be offered to but few auditors. Under such circumstances, the sacred order itself would ultimately cease to exist; or it would sustain itself only by an usurped authority over the consciences of the people. Ignorance of the truths of Christianity would lead to their perversion, and a blind and debasing superstition, would take the place of that religion which, while it sanctifies the heart, enlightens the understanding. The clergy would, in time, become the sole depositaries of religious knowledge, and would exercise a spiritual dominion, founded upon ignorance and superstition. If, at the present day, we take a survey of the various churches in Christendom, we shall find that the observation of the Sabbath, affords an accurate standard of the degree of religious truth and freedom prevailing in each; and that with the profanation of this day, moral obligation is relaxed, religion sinks into superstition and unmeaning ceremonies; and the power of the priesthood rises superior to conscience and to reason.

The agency of the Sabbath in preserving and extending the influence of religion, is not, however, the only benefit it confers upon society. No political institution whatever, contributes so much to the actual comfort and enjoyment of mankind; and multitudes

The returning day of rest brings repose and quiet to thousands, who would otherwise spend their lives in unremitting labour. The avarice of the rich would extort from the necessities of the poor, the utmost exertion of human strength and endurance. But the Sabbath, like an angel of mercy, pays its weekly visit to the children of poverty and of labour, suspends their toil, revives their exhausted strength, and cheers their drooping spirits with visions of future happiness and glory.

Every occupation naturally leads to the formation of certain habits, both of mind and body, and when the occupation is pursued without intermission, these habits are formed, to the exclusion of all others, and man is degraded into a mere machine, and rendered unfit for the high and various duties to which his Creator has called him. But the relaxation afforded by the Sabbath, allows the bodily and mental faculties to recover their wonted tone and elasticity, and preserves them in health and vigour. With the return of this season of rest, the artizan removes from his person the filth contracted by a week of labour, and from his mind. the thoughts and anxieties peculiar to his calling, Arrayed in clean and decent apparel, he goes forth into the society of his fellow men. New ideas crowd upon his mind, and new scenes open to his view. If he has been taught to appreciate the privileges of this sacred day, he repairs to the house of God. There, in the presence of Him who is no respecter of persons, he feels the natural equality of the human family, and rejoices in the reflection, that, however humble and obscure may be his present lot, he is the heir of a blessed and glorious immortality-he listens

interest-he unites with his fellow citizens, of every rank, in the adoration of the Deity; and returns to his dwelling with enlarged conceptions and elevated hopes. His shop and all its concerns are dismissed from his thoughts-other and delightful subjects engross his contemplation-the powers of his mind are called into actionand as he meditates on death, judgment, and eternity, his heart swells with a sense of his own high and immortal destinies. He calls his offspring around him, and after teaching them to participate in his own hopes and consolations, closes the day by kneeling with them before the throne of mercy, to offer his thanksgivings for the past, and his prayers for the future. On the morrow he returns to his work, his body invigorated by repose, and his mind stored with useful topics, for the exercise of his own faculties. Would we know, then, the value of the Sabbath, as a civil institution, in rescuing the laborious poor from moral and mental degradation, let us compare the picture just drawn, with that of a being compelled to pass his life within the narrow precincts of a work-house, and occupied only in turning a wheel, or throwing a shuttle. No Sabbath interrupts his labour-the voice of instruction never breaks upon his earthe sphere of his knowledge is bounded by the rules of his arthis acquaintance with mankind is limited to his fellow-labourers; while his few and casual moments of relaxation are devoted to riot and debauchery.

But it is not in the humbler walks of life alone, that the Sabbath has a tendency to purify and elevate the moral and intellectual faculties of man. The frequent recurrence of a day devoted to repose and reflection, occasions a pause in the turmoil of worldly