companying their parents in a Sunday evening walk, the latter pointing out to them, from time to time, some natural phenomenon not previously observed, explaining its causes or its effects, and leading them from thence to admire the wisdom, the power, and the beneficence, of the Great Author of all.

In addition to the above, it may be mentioned that, to many in the labouring and middle classes of society, particularly those "in populous cities pent," this is the only day on which they have any opportunity of relaxation; that, on the other days of the week their time is entirely occupied, and their strength wasted by severe toil, or close unremitting confinement, many of them in ill-aired and unwholesome apartments; and that, but for the interval of the Sabbath, many would have no means or opportunity of ever seeing or enjoying the green verdure of the fields, or the blessed light of Heaven. Would we have the cruelty to deprive them of this? to confine them all the Sabbath to their narrow lanes, and low-roofed, dark, and stifling houses? Surely this cannot be the will of the Almighty in ordaining the Sabbath. The Sabbath was intended to promote the ease, the comfort, and the happiness of man. It was intended to be, and it ought to be, a delight-and not a punishment.

If these arguments are not considered sufficient— nay it not be allowed to adduce the example of our

Lord and his disciples, who, we are told, "walked through the fields of corn on the Sabbath day." No reason is assigned for their being so employed; nor is there any ever supposed to be necessary. It is mentioned simply, as indeed it was, as a perfectly lawful and innocent act, on the Sabbath no less than as on any other day of the week, and what was done by them, may surely now be done, without offence, by their followers.

It is with no desire whatever of justifying idleness and folly, that I am led to make these remarks; but to point out what I conceive to be the error of some most excellent and worthy persons, who not only themselves practice, but also wish to impose upon the community, an over rigid and Judaical observance of the Lord's day. The outward act signifies nothing; everything depends upon the disposition of the mind. One may spend the day entirely at home, and indulge in the grossest vice, or in the most unhallowed imaginations. Another may walk out into the fields, and store his mind with the most beautiful images of nature, or raise his thoughts to Heaven in the most sublime contemplations. It is evident, from many parts of his history, that much of our Saviour's time was passed with his disciples in the open fields; and it may be mentioned, for the benefit of those who are fond of out-door exercise, how he improved such opportunities of social converse, and drew

moral reflections from every object that met his view. Pointing at the flowers with which the earth is covered in spring, he told his followers to "Behold the lilies of the field," and added, "Solomon in all his glory was not arrayed like one of these." He pointed to the birds of the air and said, "Consider the ravens-they neither sow nor reap, but your Heavenly Father feedeth them." And on the evening of that day when he had eaten his last repast with his disciples, as passing through the vineyards that surrounded Jerusalem, he began that beautiful discourse, "I am the true vine." He who like Him, is prepared to turn every thing to profit, -to draw a useful lesson from every object, and, whatever he does to do all to the glory of God, will find

Tongues in trees, books in the running brooks,
Sermons in stones, and good in every thing."

Another purpose to which, among the labouring classes, the Sabbath is often made subservient to enjoyment, is its enabling them to meet with their friends, and to be happy for a short time in the society of those from whom they are separated during the week. Those who would debar them from this gratification, have not sufficiently considered, or at any rate do not fully understand, what is meant by the saying "I will have mercy and not sacrifice."

Our Saviour has, in this also, given in his own example, an instance of the lawfulness and innocence of social intercourse and the pleasures of domestic friendship. He partook of entertainments, and did not refuse to mingle in social intercourse, even with publicans and sinners. He had his private and exclusive friendships. He loved and compassionated all mankind; but we are told of a family in Bethany whom he particularly favoured. He loved Mary, and her sister Martha, and Lazarus.

Friendship and social intercourse are the great cheerers and comforters of our existence. Shall we deprive the poor of this comfort? In cities, and in many situations in the country also, particularly in the case of domestic servants, the Sabbath is the only day when they are able to enjoy this pleasure. Would we, even if we could, be so cruel as to prevent this enjoyment? We can see our friends every day, but it is not so with them; they are tied to their laborious occupations; they can only see and converse with their friends on the Sunday. If we could prevent this, it would be to reduce them to a state worse than slavery.

This brings us back to consider the difference in principle between the Sabbath, as it was observed among the Jews, and the Lord's day, as it is, or ought to be observed among Christians. The principle of the former was simply rest—a cessation from

labour-and the reason annexed to the commandment was, that on that day God had rested from his work of creation. But the Lord's Day, or Christian Sabbath is in principle, and ought to be in fact a festival-a day of rejoicing—a day for the enjoyment of the pleasures of intellect, social love, and rational devotion; and the reasons for observing it as such are -that on this day, God caused light to spring out of darkness-that on this day, He who is the light of the universe, returned from the darkness of the tomb -and that on this day, the Holy Ghost, the Comforter, descended to enlighten and to solace a benighted and sorrowful world. It is not mere rest, therefore, that is the duty of this day, but a change of occupation. It is a day for every active exertion for enlightening the minds of the young and uninformed, and for spreading as far as possible the light of divine truth. It is a day for the exercise of active benevolence-for refreshing the bodies, and comforting the hearts of the poor, and for diffusing among all ranks, the feelings of mutual love, and Christian charity.