views would take this mode of considering the meaning of the services prescribed by the solemnities of our faith;-for there is assuredly no well-disposed man, who, with such views of the meaning of these services, would not consider them as the most becoming and interesting in which human nature can be employed.

All Christian men, accordingly, will be disposed to keep holy, with every preparation of the heart and life, those solemn seasons,-when the great peculiarities of their faith are commemorated;-the season devoted to such services will be considered by them as among the happiest and most delightful which they meet with ;—and the experience of all past ages justifies us in saying,—that those who so keep these holy seasons,―will be disposed to speak of the satisfaction received from them, and of the benefits to their spiritual and moral nature which they have occasioned,—with the most grateful and fervent remembrance.

In fact, the virtues cherished or called into exercise by these seasons, lie at the foundation of all the characteristics of the Christian life;-for he is

not a Christian in the highest and holiest sense of the term,—who is not animated by a profound admiration of the gracious purposes and dispensations of Divine Providence towards the human race,-who is not disposed to view the Founder of his faith, in that truly-august light in which he is represented as also the Author of salvation to all who believe in him,—as the Saviour,―the Redeemer,—the Mediator between God and man,-and who does not habitually exercise that trust,—and gratitude,—and love which are due to a Being who holds so important a place in the plans of Providence, and who has been the source to this world of such unspeakable blessings.

Now, these are precisely the graces which are chiefly called into exercise by such seasons of public solemnity, dedicated as such seasons are to the remembrance of the great facts of the history and life of Christ ;—and it is hence that it is so momentous to the nourishment of the Christian life in the hearts -that these seasons should be met by care

of

men,

ful preparation, and observed with solemn reve

rence.

DAYS SET APART BY FRIVATE CHRISTIANS FOR A REVIEW OF LIFE.

We have no word in our language which expresses directly the peculiar character or purpose of such days, or seasons. In another of the languages of modern Europe they are designated by the very expressive title of " thoughtful days,”—or days of thought,―(denk-tage),—and this name will sufficiently point out the particular kind of days to which we are at present alluding.

In all ages the eminently wise and good have been in the habit of keeping such days;—and it is scarcely possible to conceive any thoughtful man,who does not feel a desire occasionally to seize such seasons for a review of the wonderful events which have characterized his life.

Indeed, the keeping sacred of such seasons has an obvious foundation in the circumstances in which

man is placed,—and in the solemnity of the recollections which the progress of events is constantly awakening in the minds of all who pass through life with becoming consideration.

For, in the first place, who has not been guilty of many violations of duty during the past portions of his life,—and who, accordingly, is not disposed to look back on his history with a melancholy feeling of the weakness of all human resolutions,-and the instability of all human virtue? The first kind of such seasons of remembrance may accordingly be stated to be those which are set apart for a review of the errors of life ;-and it is good for man thus occasionally to bring his faults and failures before the view of his mind,-for there are many virtues most suitable to the condition of man, and of great moment to the well-being of his nature, which such a review of his failings is fitted to cherish.

Sorrow for his offences,-humility, or a becoming sense of his own weak and dependent condition,thankfulness for Divine forbearance,-trust in Divine mercy, and a just apprehension of the wonderful provisions which Divine wisdom and love have made for the salvation of man,-are the virtues awakened by such a review of our sins,-and these

are all of them virtues most suited to the condition of man,—and the sources to him of many excellencies of conduct.

Indeed, it is the peculiar effect of such a review of our sins, that they bring strongly home to our minds this most interesting and beautiful consideration, that we live in a "kingdom of grace" or of forgiveness,―in a portion of the Divine dominions over which the "tender mercy” of God is especially visible, and where our best-founded hopes must rest on the provisions made by Divine love and pity for our redemption, considered under the peculiar character of beings who have "offended,"-but to whom he is willing to extend " pardon."

Hence, the style of feeling that is most suited to man is that which mingles penitence with trust ;-it is the feeling of beings who are conscious that they have sinned,"-but who also are called to rejoice that “ pardon” is offered to all who have offended.

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The true happiness of life, as enjoyed by man, is said to be "the joy of grief,”—and the appropriate nature of the virtue of man is also of an analogous kind; it is humility tempered by trust,―or penitence relieved and ennobled by the hope of forgiveness.

This is a view of the condition of man which is