it from any minister of the gospel to lord it, in this matter, over the consciences of men. It is a subject which may well admit some difference of opinion. Even while agreed in the general principles, some diversity may exist in their application to individual instances. Such minor differences have ever been, and ever will be, and should therefore be mutually forgiven, in pity to the weakness of our common nature. They ought to be merged in the unceasing ardour to preserve the fundamentals of our faith, without being suffered to violate the bond of peace, in the search of unattainable unity. Little is the justice, and less the charity of that man, who severely censures another for matters, in respect to which God has given no explicit directions. "Let us not, therefore, judge one another any more; but judge this rather, that no man put a stumbling-block, or an occasion to fall, in his brother's way So long as there is nothing in the conduct of a brother flagrantly contrary to the Word of God, though he may be weak in the faith, yet we ought to receive him, "but not to doubtful disputations "." We may be truly charged with being angry with him without a cause, if we are offended merely because we cannot consent to join him

e

d "

d Rom. xiv. 13. Compare ver. 4, 10. James iv. 11, 12. e Rom. xiv. 1.

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in certain recreations on the Lord's day. rity suffereth long, and is kind'; it rejects all harsh judgment; at the same time we are to mark and avoid those who cause divisions and offences contrary to sound doctrine; and, as we value the welfare of our souls, as we prize the glory of God, and the honour of his name, we must fly from all who evidently act from impure motives, and who, in the hour of relaxation and amusement, are guided by a spirit of profaneness and impiety.

Little is the stern and unrelenting disposition to be commended, which severely censures those ranks of society who gain subsistence by their daily toil, if they devote a larger portion of the day to recreation, than those who, in the world's estimation, are accounted their more fortunate brethren. The sabbath was intended to be in part a day of refreshment to the industrious classes, which it cannot be, if made a day of puritanical rigour and mortified restraint. Those who are engaged in wearisome and unwholesome occupations, may well be excused if they take advantage of the leisure afforded them to refresh their strength and spirits by innocent amusements; and those who are confined to the noxious atmosphere of populous cities, are not to be rudely

f 1 Cor. xiii. 4.

Rom. xvi. 17.

condemned, if, issuing forth "among the pleasant villages and farms," they recruit their harassed natures with rural pleasures, and a purer air. Provided they avoid all intemperance and riot, and tumultuous mirth, and suffer not recreation to interfere with the duties of the day, nor to disturb that sobriety of mind which it was intended to preserve, they cannot be culpable in accepting the offered boon of harmless pleasure. Sunday cannot be wholly passed in the devout offices of the church and the closet, nor would it accord with its destination to render it, by unnecessary austerity, dismal and forbidding. While therefore, we earnestly contend for the fulfilment both of the public and private duties of religion, let us not forbid what Providence has allowed to all, according to their respective ranks and avocations-seasonable intermissions for rational in

dulgence.

SECTION II.

The Religious observance of the Sabbath.

By the primæval blessing and sanctification of the seventh day, God separated it from common to sacred uses; it should not, therefore, be made a day of indolence, a day of mere exemption from worldly labours and employments. There may be a scrupulous preservation of the positive rest, and a total abstinence from business and unholy amusement, but with little spiritual advantage. The refreshment of the body is one reason for the institution of a weekly rest; but, according to its primitive destination, it must be such a rest from secular labours as will minister to the nourishment of the soul. The day, then, cannot be worthily consecrated, unless it be hallowed by the exercises of piety and devotion. Lamentable is the misemployment of the sacred season, if it does not excite the religious feelings which it is so peculiarly fitted to cherish and improve. Being chiefly intended for the cultivation of those principles of holiness without which an inheritance

cannot be obtained among the saints in light, if it is not employed suitably to this object, the principal design of the institution is frustrated, and the most valuable of its benefits forfeited. It remains, therefore to inquire into the nature of the holy services in which Christians are to engage, that they may convert the day to the uses of a pious edification.

From this primary and general design of the sabbatical institution, arises the indispensable duty of public worship. The divine command to keep the seventh day holy, implies that something holy is to be performed on it, and in Christian holiness a public expression of prayer and thanksgiving is an essential ingredient. It was intended, by commemorating the stupendous mercies of the Tri-une God in the creation of the world, and the redemption of man, to encourage the holy preparation of heart which becomes the expectants of eternity. Because the Divine Being rested on this day from the work of creation, he sanctified it; from which it is evident that the exemption from worldly toil is to be instrumental to a spiritual and hallowed service. Rest is enjoined, but the end and object of it is the advancement of religion; and a vacancy from employment is commanded, to afford an opportunity of attendance to spiritual things. But there can be no serious attention to the things which