thy sacred character and name.

Teach me those pre

cepts which I should observe and follow in my daily intercourse with the world; and learn me how I may do good according to the ability given me.

Instruct me, gracious Father, in thy dealings with thy creatures in past ages; and in those laws which change not, as the generations of men pass away. In thy visible dealings with the wicked, may I learn to shun vice; in thine acceptance of virtue, may I learn to deal justly, love mercy, and walk humbly with thee. May this thy revelation of truth, be my counsellor in all things, directing me from darkness to light, and from earth to heaven.

May the message of thy well beloved Son, our Lord and Saviour Jesus Christ, found in this revelation, be received into my heart, and manifest its purifying influence in my life; teaching me to live, not unto myself, but unto him who died for me and rose again; looking to him as the great pattern of Christian life; and having his spirit of wisdom, meekness, and love.

So teach me to live, that in every change of earthly circumstances, thy word may be precious unto me; and in death, may its blissful promises, living and abiding in my soul, take away the bitterness of mortal dissolution, and give me the victory, through Christ, my Redeemer. Amen.

CHAPTER VIII.

CHRISTIAN INSTITUTIONS.

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He is to act upbuilding of Hence he will

THOSE who enjoy true gospel faith will honor and seek to support all institutions which they believe conduce to its advancement. The Christian cannot stand alone and do all his duty; he cannot shut himself up low-men, and promote the cause of truth. with others, in the use of means, for the the Redeemer's kingdom in the earth. duly appreciate those institutions which have given, and are still giving, success and stability to Christianity, and which, if rationally observed, will continue to be among the greatest blessings to mankind.

There are some Christian professors so strongly tinctured with what may be termed, religious radicalism, that the Sabbath, a stated ministry, the Lord's Supper, Sabbath Schools, and other kindred institutions and observances, are considered by them as of little worth. They think, that so far as outward observances are concerned, each one should be a law unto himself. It need only here be said of such Christians, that, however sincere and honest they may be, they would not be satisfied to behold their peculiar notions universally prevalent. They run into the doctrine of extremes. They place themselves on the list of exceptions. From their "peculiarities" every lover of Christian order and combination will turn away. To those who seek the honor of Christianity in the

rational and scriptural observance of its useful institutions, the subjoined considerations are presented.

The Christian Sabbath is one of the most important of our religious institutions. No occasion will here be taken to search for the authority by which it is observed. This may be left to the controversies of the theological world. It is enough for our present purpose to understand, that the Sabbath now observed by us, is not that of the Jews, but of the early Christians, who chose the first day of the week, to commemorate the resurrection of their Lord. They were accustomed to meet on that day, and engage in religious services, and exchange salutations of love and peace, and promise fidelity in the cause of their Master. The religious observance of the day has thus been kept through all ages of the church, down to the present time. And nearly all Christians agree in commending and practising the observance of it; so that the Christian Sabbath has become, in a certain sense, interwoven with the institutions of nearly all the civilized world.

Christians justly regard this day. They know its beneficial tendency. It is designed as a season of cessation from the toils of six days; a time for repose and tranquil thought; a pleasant resting-place in the monotonous journey of life, where, while the body rests, the mind may refresh and expand itself, and make new acquisitions in knowledge and happiness.

Intimately connected with the Sabbath is the public worship of God. In this, every believer in Gospel truth must assuredly feel interested; else he has not yet made himself acquainted with the best means and influences of Christianity. Many are the advantages of public meet

ings for the habitual worship of God. They promote social and friendly intercourse among neighbours, acquaintances, and fellow-citizens; they serve to refresh and renovate the mind, after its labor and perplexity through the six days of the week; they tend to the formation of moral and religious character, assist in the attainment of religious truth, and the cultivation of religious thoughts and feelings. He who lightly esteems these advantages can lay no claim to the character of a true philanthropist or Christian philosopher. Let the Sabbath, and its institutions of worship, be banished from among us, and what should we realize? A state of things which would not only fill the Christian with horror, but which would cause the very Sabbathbreaker and scoffer at religion himself to exclaim, "What meaneth this desolation?"

Before speaking of attendance on public worship, I would direct the reader's attention to one of the main pillars in the Christian temple; the Christian Ministry. My limits will not permit me to go into any elaborate defence of religious teachers. They were appointed anciently; they are needed now; and they will be needed until Christian truth shall be so universally diffused, and so well understood, that none shall have occasion to say to his brother, "Know the Lord; for all shall know him from the least to the greatest.'

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While then we have need of a Christian ministry, it is necessary that this ministry be duly supported. This introduces a delicate subject; not to those who are ever ready in every good word and work, for the promotion of religious truth, but to those whose love of money is too strong to permit them to contribute to the support of ministers. Let me speak, however, with all plainness. In

many religious societies, and among the professed friends. of gospel truth where no society exists, are to be found certain narrow-minded brethren, who can talk much about "the glorious Gospel," and tell of their devotion to its cause, and how long they have striven to support it against all the powers of the enemy, and how refreshing it is to them to hear the "glad tidings" proclaimed; but who never seem to think, that five dollars will go further than five dimes in the payment of the preacher, when they are amply able to pay ten times the former sum every year! Many examples of this kind might be enumerated, but these pages would be disgraced by such a black list. I have known a society completely paralyzed by three or four such flint-souled members. They had enough of property, but could not spare it to aid in sustaining the ministry; while those in more limited circumstances were doing their utmost for the support of the Gospel.

It is well known, that in many places, throughout our country, where itinerant preachers, of some denominations, have been; where people have had but little to pay for preaching hardly worth the pains taken to go and hear it, a kind of antipathy to the payment of salaries has been engendered. And some honest-minded preachers of the Gospel have suffered themselves to encourage this disposition, till they found they were making themselves liable to the imputation conveyed in the apostle's language, "He that provideth not for his own, hath denied the faith, and is worse than an infidel." This has opened their eyes, and led them to change their course. I have often been struck with the following section in Murray's "Letters and Sketches." He is writing to a friend.

"The money enclosed in your letter was opportune,