feel it to be the greatest delight of his heart, both to give and receive instruction upon the most important subjects of the holy Word. For the man who receives instruction from the natural and spiritual sense too, is instructed and edified in a twofold degree; he is delighted to see the brethren of a family belonging to any house, dwelling together in agreement and unity; and also to see the brethren of the universal church in unity, and, finally, he will be supremely delighted to see and feel the spiritual brethren united in his own mind. But the man who knows the truth must take care that he does what the truth teaches, for truth is spiritual light, and we must walk while there is light, lest darkness come upon us, and we be like the foolish virgins, who had lamps but not oil in them, or persuasive faith but no charity. But if we are wise, and cherish the principle of charity in our bosoms, manifesting it to others by acts of usefulness, we shall exclaim in every sense and meaning of the text, and good men and angels, and the Lord himself, in his Word, will exclaim with us,-"How good and how pleasant it is, for brethren to dwell together in unity." Amen.

SERMON XXXIII.

ON THE OBSERVANCE OF THE SABBATH.

BY THE LATE REV. J. PROUD.

Isa. lviii. 13, 14.

"If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day, and call the sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it."

Ir it were possible to represent to mankind, the one pure religion of the blessed God, in its native excellency, attended with its own graces, virtues, and pleasures, every rational mind must be enraptured with its appearance, account it as a pearl of inestimable value, and cheerfully make any sacrifice to obtain it. Did we view it as one consistent whole, made up of various parts, each conducing to one grand end, which is no less than the complete and eternal happiness of man; and that its Author, who is no other than the ever blessed and adorable Lord God and Saviour,hath imposed upon us no duty, enjoined no command, but what is every way calculated to promote our own good and happiness: we should, surely, attend to such duties and obey such commands, with the most cordial satisfaction and delight. But, alas! such is the darkness of the human intellect at this day, that every command in the Bible, every duty enjoined by Jehovah, is considered as the law of an austere master, as a severe discipline imposed upon his servants. And the depravity of the human heart is so great, that the precepts of divine truth are wholly neglected by many, as standing opposed to that infernal liberty, that iniquitous and disorderly freedom, to which they suppose themselves entitled, and to the indulgence of which they are so violently prone by the impetus of their evil hearts. To encourage this propensity of our fallen nature, and turn the mind against that road which leads to immor

tality and heaven, the motley garments in which religion is dressed, the haggard and disgusting forms she is made to assume in this age, do (in my judgment at least), very powerfully contribute. Religion! the religion of God and his Word, is, in all its parts, in every feature, from first to last, altogether lovely and pleasing. There is not a doctrine, truth, law, or duty, thereto belonging, but what proceeds from infinite love by infinite wisdom, and must communicate present blessedness and eternal felicity to the faithful observers of it. What I mean, therefore, to suggest, by this introduction is, that there is not a duty enjoined in our text, or throughout the holy Word, but what is given in pure love and mercy, and wholly designed for our good, and that it is utterly impossible to attain any real good, true pleasure, or eternal happiness, in any other way than by a faithful regard to the divine will of the Lord.

My design, therefore, in this discourse, is, by the true sense of our text, to shew the real spiritual principles, from which the duties enjoined are to be obeyed; then recommend the faithful observance of them in the external life; and lay before you the happy consequences, the eternal advantages which will certainly result therefrom. And I presume, if we are enabled to execute our plan, we shall shew that the words of our text, contain an inexhaustible fund of religious instruction, of high importance to our souls.

You will recollect that the sabbath or seventh day, has been considered as holy, and as set apart from the rest by the blessed God himself, even from the most early age. But what this sabbath is, why so holy, for what reasons set apart, and what ends are to be answered thereby, are subjects little known or understood. Not to enlarge here, I shall only observe that all days, times, numbers, and things, mentioned in the Word, are representative and correspondent, that is they represent, and correspond to, spiritual states and subjects. By the sabbath, a state of rest, peace, and blessedness is implied, hence the eternal state is called the sabbath.

Again, the six days of the week, correspond with the stages of man's regeneration, in which he passes through that spiritual warfare, combat, and labour, which is necessary for his purification, and exaltation into the heavenly life; and the sabbath, or seventh day, corresponds to his state of rest, and peace, and victory, after his trials are over. In a lower sense by sabbath or rest, is meant every state of peace and tranquillity of mind, which takes place after internal conflicts and temptations. And, in the more external sense, by the sabbath or seventh day, is signified, the setting a part

one day out of seven, for the purpose of ceasing from all bodily labour, temporal employment, worldly business, sensual and improper indulgence, and the devoting this day to spiritual exercises, religious worship, and the improvement of our souls in divine things. These are the various senses in which the sabbath or seventh day is to be taken. And as this lowest and external meaning of the sabbath particularly applies to man in this natural world and state, and the faithful observance of it in this way, is necessary to their enjoyment of its blessings and mercies in its highest meaning and import, therefore we will first consider what our text implies in reference to the Christian sabbath, or what we call the Lord's day, in this its lowest meaning, and in which we are to observe it while in this world.

Upon this part of our subject you will excuse me, if I should be plain and express. For it very evidently appears to me, that although it is essentially necessary to publish, open, and explain the pure genuine doctrines of divine truth as now manifested, and to lead the mind to the internal and spiritual import of the holy Word; it is also as necessary to call the attention of my hearers, to the positive laws and practical duties of our holy religion, in the external life. I do, and have long, perceived, that is possible to know a great deal, obtain an interior knowledge of divine truth, understand deep arcana of the Word, and stand very high in a state of intelligence, and at the same time, with all this elevation of state, we may be very inattentive to, and remiss in, that line of conduct, that holy obedience to the laws of truth, without which we can never be elevated into a corresponding state of goodness, purity, and heavenly life. And I must candidly confess, that I do not know any solemn and divine law of the holy Word, which is commanded in a more sacred and solemn manner, which has more advantages attached to the observance of it, or which is less faithfully obeyed by many professing Christians, than this law of the Sabbath day.

Let us, then, seriously consider, what is really comprehended in this law.

Our text says, "If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day." Here, then, you observe, the first thing to be attended to is, "The turning our feet from the sabbath." But what are we to understand by foot or feet? This term is frequently used in the holy Word, and among the rest, we are informed, that our Lord washed the feet of his disciples, by which we are certain, something spiritual was signified.

By feet, therefore, as being the most extreme and lowest members of man, are properly meant, that which is lowest in him spiritually, as a spiritual man. And those things which are lowest in him, are such as are in his natural mind; and these are all the things which relate to his self-love, love of the world, and what is corporeal and sensual. All these are signified by the feet, and are in themselves, filthy, impure, and evil. Take notice, then, that, as Christians who profess the truths and doctrines of the Lord's holy Word, and who wish to prepare for an eternal Sabbath of rest, and peace, and happiness, you are now to turn your feet from the sabbath day. This implies that you are, not only to reject and put away the evils and impurities of your fallen nature on that day, for this you are to do at all times, but you are not to let your natural minds be engaged in, and engrossed by, those natural concerns, temporal affairs, worldly pursuits, and corporeal pleasures, which, on the other days, may be lawful and even expedient. Thus shalt thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day. This evidently appears to be the sense and meaning of the command; for the Sabbath day is not only called "The Lord's holy day;" "The holy of the Lord;" but it is also said, "Remember to keep holy the Sabbath day." Now, my serious friends, that we may perceive the force of this command, and the importance of obeying it, let us consider for a moment, why this day is said to be holy, and is called the Lord's holy day, as it refers to our present life and state. For as to the Lord, strictly speaking, all days, times, and seasons, are alike.

In the first place, then it appears, to be called a holy day for this reason, namely, that it is set apart from the other six, (in the divine wisdom and mercy of the Lord,) that we may, on this day, be peculiarly employed about, and engaged in, spiritual and holy exercises. Man in the present life, as a member of society, as a part of the great whole, is to be useful, must be engaged in various employments for the service of himself, his family, and the body in general. He requires relaxations, amusements, and pleasures, suited to his present state of existence, and the nature of his constitution. For all these uses and purposes, six days out of seven are allowed him. In these six days he may frequently employ his mind upon those spiritual subjects which relate to his improvement and welfare; even while his hands and his natural powers are engaged in the concerns of life. In these six days he may find certain seasons for relaxation, amusement, and pleasure; but on the Sabbath day, he is to refrain from those very engage