Another purpose of these Associations, is, to discourage travelling on the Lord's-day. Nothing can well be plainer, than that unnecessary travelling on this day is repugnant to its duties and design, and is to be reproved in writing, preaching, and conversation. By unnecessary travelling, we mean that which is not required by some particular exigences. When we consider, however, that in such a community as ours, distinguished by extent and variety of intercourse, exigences must continually occur, we feel, that here is another point with which Societies have no right to interfere, and which must be left to the conscience of the individual. In such a community as ours, how many persons may be found on every Sunday, the state of whose health, the state of whose families, the state of whose affairs, may require them to travel. It may happen, that another's property confided to our care may be lost, that a good object may fail, that some dying or departing friend may go from us unseen, if on this day we will not begin or pursue a journey. How often is it difficult for the traveller to find an inn, the quiet and comforts of which make it a fit residence for Sunday. An Association against travelling on Sunday, seems to us a very hazardous expedient, and its members, we think, will be fortunate if they escape the guilt of censoriousness and dictation, on a subject which Providence has plainly exempted from human legislation. We know that it will be said, that the license which we give by these remarks, will be abused; and of this we have no doubt. We know of no truth, no priviledge, no power, no blessing, no right, which is not abused. But is liberty to be denied to men, because they often turn it into licentiousness? We have read of certain sects, which have denounced indiscriminately all sports and relaxations, because these, if allowed, will be carried to excess; and of others, which have prescribed by laws the plainest, coarsest dress, because ornament, if in any measure tolerated, would certainly grow up into extravagance and vanity. And is this degrading legislation never to end? Are men never to be trusted to themselves? Is it God's method to hem them in with precise prescriptions? Does Providence leave nothing to individual discretion? Does Providence withhold every privilege which may be abused? Does Christianity enjoin an exact, unvarying round of services, because reason and conscience, if allowed to judge of duty, will often be misguided by partiality and passion? How liberal, generous, confiding, are nature, Providence, and Christianity, in their dealings with men! And when will men learn to exercise towards one another the same liberal and confiding spirit?

We have thus considered some of the particular purposes of the Associations for promoting the Observance of the Sabbath. We say, their particular purposes.' We apprehend there is a general one, which lurks in a portion of their members, which few perhaps have stated very distinctly to themselves, but which is not therefore the less real, and of which it is well to be forewarned. We appre

hend that some, and not a small party, have a vague, instinctive feeling, that the kind of Christianity which they embrace, requires for its diffusion a gloomy sabbath, the Puritan sabbath; and we incline to believe that they are desirous to separate the Lord's-day as much as possible from all other days, to make it a season of rigid restraint, that it may be a preparation for a system of theology, which the mind, in a natural, free, and cheerful state, can never receive. The sabbath of the Puritans and their Calvinistic peculiarities go together. Now we wish the return of neither. The Puritans, measured by their age, have indeed many claims on respect, especially those of them who came to this country, and who, through their fortunate exile, escaped the corruption, which the civil war, and the possession of power, engendered in the Puritan body of England. But sincere respect for the men of early times, may be joined with a clear perception of their weaknesses and errors; and it becomes us to remember, that errors, which in them were innocent, because inevitable, may deserve a harsher appellation if perpetuated in their posterity,

We have no desire, it will be seen, to create huge Associations for enforcing or recommending the Lord's-day. We desire, however, that this interesting subject may engage more attention. We wish the Lord's-day to be more honored and more observed; and we believe that there is but one way for securing this good, and that is, to make the day more useful, to turn it to better account, to introduce such changes into it as shall satisfy judicious men, that it is adapted to great and happy results. The Sunday which has come down to us from our fathers seems to us exceedingly defective. The clergy have naturally taken it very much into their own hands, and, we apprehend, that as yet they have not discovered all the means of making it a blessing to mankind. It may well excite surprise, how little knowledge has been communicated on the Lord's-day. We think, that the present age admits and requires a more extensive teaching than formerly; a teaching not only in sermons, but in more instructing exercises, which will promote a critical and growing acquaintance with the scriptures; will unfold morality or duty, at once in its principles and vast details; will guide the common mind to larger views, and to a more religious use of nature and history; and will reveal to it its own godlike powers. We think, too, that this great intellectual activity may be relieved and cheered by a mixture of greater benevolent activity; by attention to public and private charities, and by domestic and social kindnesses.* It seems to us that we are waking up to understand the various uses to which Sunday may be applied. The present devotion of a considerable portion of it to the teaching of children, makes an important era in the history of the institution. The teach

*Would not the business of our public charities be done more effectually on the Lord'sday than on any other, and would not such an appropriation of a part of this time accord peculiarly with the spirit of Christianity?

ang of the ignorant and poor, we trust, is to follow. On this subject we cannot enlarge, but enough has been said to show in what way Sunday is to be recommended to the understandings and consciences of men.

In these remarks we have expressed our reverence for the Lord'sday. To us it is a more important day, and consecrated to nobler purposes, than the ancient sabbath. We are bound, however, to state, that we cannot acquiesce in the distinctions which are often made between this and other days, for they seem to us at once ungrounded and pernicious. We sometimes hear, for example, that the Lord's-day is set apart from our common lives to religion. What! Are not all days equally set apart to religion? Has religion more to do with Sunday than with any other portion of time? Is there any season, over which piety should not preside? So the day is sometimes distinguished as 'holy.' What! Is there stronger obligation to holiness on one day-than on another? Is it more holy to pray in the church than to pray in the closet, or than to withstand temptation in common life? The true distinction of Sunday is, that it is consecrated to certain means or direct acts of religion. But these are not holier than other duties. They are certainly not more important than their end, which is a virtuous life. There is, we fear, a superstition on this point, unworthy of the illumination of Christianity. We earnestly recommend the Lord's-day, but we dare not esteem its duties above those of other days. We prize and recommend it as an institution through which our whole lives are to be sanctified and ennobled; and without this fruit, vain, and worse than vain, are the most rigid observances, the most costly sacrifices, the loudest and most earnest prayers. We would on no account disparage the offices of the Lord's-day. We delight in this peaceful season, so fitted to allay the feverish heat and anxieties of active life, to cherish self-communion and communion with God and with the world to come. It is good to meet as brethren in the church, to pray together, to hear the word of God, to retire for a time from ordinary labors, that we may meditate on great truths more deliberately, and with more continuous attention. In these duties we see a fitness, excellence, and happiness; but still, if a comparison must be made, they seem to us less striking proofs of piety and virtue, than are found in the disinterestedness, the selfcontrol, the love of truth, the scorn of ill-gotten wealth, the unshaken trust in God, the temperate and grateful enjoyment, the calm and courageous sufferings for duty, to which the Christian is called in daily life. It is right to adore God's goodness in the hour of prayer; but does it not seem more excellent to carry in our souls the conviction of this goodness, as our spring and pattern, and to breathe it forth in acts conformed to the beneficence of our Maker? It is good to seek srrength from God in the church; but does it not seem more excellent to use well this strength in the sore conflicts of life, and to rise through it to a magnanimous and victorious virtue?

Such comparisons, however, we have no pleasure in making, and they are obviously exposed to error. The enlightened Christian ' esteemeth every day alike.' To him all days bring noble duties; bring occasions of a celestial piety and virtue; bring trials, in wrestling with which he may grow strong; bring aids and incitements, through which he may rise above himself. All days may be holy, and the holiest is that in which he yields himself, with the most single-hearted, unshrinking, uncompromising purpose, to the will of God.

MORAL AND POLITICAL PHILOSOPHY.

BY WILLIAM PALEY, D. D.

ARCHDEACON OF CARLISLE.

CHAPTER VII.

Of the Scripture account of sabbatical institutions.

The subject, so far as it makes any part of Christian morality, is contained in two questions:

I. Whether the command by which the Jewish sabbath was instituted, extends to Christians?

II. Whether any new command was delivered by Christ; or any other day substituted in the place of the Jewish sabbath by the authority or example of his apostles?

In treating of the first question, it will be necessary to collect the accounts which are preserved of the institution in the Jewish history for the seeing these accounts together, and in one point of view, will be the best preparation for the discussing or judging of any arguments on one side or the other.

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In the second chapter of Genesis, the historian having concluded his account of the six days' creation, proceeds thus; "And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made: and God blessed the seventh day and sanctified it, because that in it he had rested from all his work which God created and made." After this we hear no more of the sabbath, or of the seventh day, as in any manner distinguished from the other six, until the history brings us down to the sojourning of the Jews in the wilderness, when the following remarkable passage occurs. Upon the complaint of the people for want of food, God was pleased to provide for their relief by a miraculous supply of manna, which was found every morning upon the ground about the camp; " and they gathered it every morning, every man according to his eating; and when the sun waxed hot it melted: and it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man and all the rulers of the congregation came and told Moses; and he said unto them, This is that which the Lord hath said, Tomorrow is the rest of the holy sabbath unto the Lord: bake that which ye will bake, to-day, and seethe that ye will seethe; and that which remaineth over, lay up for you to be kept until the morning.

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