But while this may be enough in reply to those who make such vain excuses, it may be well to deepen our convictions as a preventative from a sin into which many are so prone to fall, and as an incentive to a duty which we are too ready to forget, the sin of speaking lightly of Jehovah and his ways, the duty of speaking reverently of him, and all that he does. For this purpose observe:

1. That the tongue when it speaks thoughtlessly, and gives utterance to idle words, is the great mean by which profanity is disseminated.

The outward senses are the appointed means of communication betwixt man and man, and they are adapted to convey to the mind those influential impressions of good or evil which form the character and dispositions of the heart. We all know the power of language in awakening the dormant feelings of the heart. Insulting language, or jeering words, even when known to be spoken in jest, raise a storm of passion in the most placid breast, which the strongest efforts of self-control can scarcely restrain. The remembrance of our youthful days may teach us that the deepest principle will not altogether guard the young-that by hearing the idle or ribbald oath of the profane, their purity of language will be endangered. The experience of every age testifies aloud, that the children, the associates, or the servants of the profane talker are in peculiar danger of corruption, His words cannot be listened to with impunity they are like sparks of fire falling on the withered herbage; like the miasmata of an infectious pestilence, the most healthful cannot resist the subtile poison. But this is not all; not only the words of profanity on the lips of others, but especially in our own, fan the flame within us. He whose feelings have scarce been moved by the tale of wrongs which another told, no sooner begins to set it forth himself than his bosom swells with deep emotion; and he, whose sense of duty is scarcely lessened by the levity with which another speaks of it, no sooner himself begins to speak of it in a slighting tone, than his heart assumes the character of his voice. So it is emphatically with all profanity. To the very last it is repulsive in the mouth of another, but in our own we lose sight of its blackness. Like deformity, we only see its hideous aspect in another's face or form, but forget or excuse it in our own. That profanity of language is thus the fruitful seed of profanity of heart, is obvious from the diligence and manner of Satan's tempting us to its commission. He tempts us not when alone merely, but

with others; he tempts us to sow the seed when we stand upon ground where it can take root; his object being to dishonour God, and, through us, to lead others on to sin, and thus to dissever us from God. 'Behold how great a matter a little fire kindleth. The tongue is a fire, a world of iniquity, so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell.' This being the case, who will say that God does not take cognizance of our idle words, or will not hold those guilty who under any pretence

take his name in vain.

2. This verse leads us also to note the great means or motive that will restrain impiety and profanity of language. When we bow the knee in prayer, or realize the presence of God, we feel no inclination to give utterance to irreverent words. A believing and quick sense of the divine presence controls our lips by solemnizing our hearts. Levity of thought being checked, levity of speech is restrained-the one gone, the other is absent the fountain-head being dried up, the stream ceases to flow. Let us then realize the solemn truth, that there is not a word in our tongue, but, lo, he knoweth it altogether;' not only knoweth it, but taketh notice of it, recordeth it in the book of his remembrance, and is much and grievously offended with it. Let us realize the presence of God in every company, and in every place, and in every possible situationrealize it as fully as we do in the hour of prayer, or in the house of God, or at the communion table— realize it as fully as when standing by the deathbed of a Christian friend, or ourselves placed on that couch whence we shall never rise-let eternity rise to view, and we will feel no more inclined to the utterance of profane words in the ordinary scenes of life than we do on occasions such as these.

Let our deep and ever-present conviction be, Thou, Lord, seest me.' The Lord hears, and hearkens;' hears as truly and fully my idle words as my praying voice. And let us live under the deep and abiding conviction, and dread remembrance, that since the most idle and vain word may be to ourselves, or others, the seed of profanity, there is not an idle word for which we shall not have to give an account at the last day. Fearful will be their doom, and bitter their agony of soul, whose idle words have unintentionally spread around them the contagious pestilence of profanity, infecting as with leprosy all brought into contact with them, their children, domestics, associates, and friends. O! that our conversation were

THIRTIETH DAY.-EVENING.

UNDER a deep conviction of the dangers which we ourselves have encountered from the profane language and vain words of others—under a lively impression of the power of mere words to awaken emotions in the heart, and sensible at once of our own corruption, and the corruptibleness of others, how fearful is the responsibility under which we lie to regulate our words aright; how truly righteous is our God in declaring that for every idle word we must render an account; and how fervently will every one, who desires the glory of God, and the good of souls, and his own peace and purity, entreat, with the psalmist, that the Lord would set a watch before his mouth, and keep the door of his lips."

Out of the heart proceed blasphemies, and every evil and base thing that degrades humanity. This is the well-spring of all that is outwardly sinful, the fountain whence issue irreverence, and corrupt, and corrupting, and impious words. What watchfulness, then, should characterise us, in regard both to the inward and the outward man; and if we would have the life holy, and the tongue kept under restraint, let us keep the heart with all diligence.' In us, that is, in our flesh, there dwelleth no good thing; the carnal mind is enmity against God. He is not in all the thoughts of the natural man. And while we live on earth, we, alas! are more or less burdened with this fleshly tabernacle; even God's people are sensible that much of the old man remaineth in them. What a warfare do we maintain against the flesh! what efforts do we ceaselessly require to put forth, in order to restrain our murmuring, or discontented, or repining thoughts! what painful endeavours to banish levity, and awaken reverential feelings, even at the hour of prayer! and oh, how much more amid the business or pleasures of ordinary and every day life! Ever and anon we feel sinful thoughts of God rising to our lips, light thoughts of him imparting a levity to our words; as the God of creation, how often do

But

very day, how often have not merely vain and sinful thoughts intruded, and been cherished in our minds; but how often have we spoken unadvisedly with our lips, uttering that which was not right of God, that which was dishonouring and displeasing to him; and, dread thought! who can tell what fruits may be found at the harvest of eternity, as the growth of those seeds of profanity which we have thus recklessly scattered abroad. And now that we are convinced of our sin, who can answer for another day? who can say that he will at all times feel, as perchance he may do at this moment; feel so reverently, that his thoughts will impart a reverential character to all his words? The tongue can no man tame, it is an unruly evil, full of deadly poison.' let us not make our frailty an excuse for sin, for divine grace can effect what man cannot do. 'My grace is sufficient for you,' is the promise of God. He never said to any, Seek my face in vain. If not straitened in ourselves, we are not straitened in God. If we will but truly pray, 'Set thou, O Lord, a watch before my mouth, and keep the door of my lips;' and combining watchfulness with prayer, and firm purpose of soul with stedfast reliance on God's promised grace, we shall soon learn, and be able to make the apostle's song our own: 'Most gladly, then, will I glory in infirmities, that the power of Christ may rest upon me; I take pleasure in infirmities, for when I am weak, then am I strong.'

'Set a watch, O Lord,' lest, through our often infirmities, our unworthy, or fretful, or irreverent thoughts of thee should become the means of awakening or confirming sinful thoughts in the corruptible hearts of others. Set a watch, O Lord,' lest, through our hasty and inadvertent words, these thine enemies, who watch for our halting, should find occasion to mock the name of thy professing people. Set a watch, O Lord,' lest, by our use of irreverent words, we come to indulge in irreverent thoughts, and imperceptibly slide into greater and increasing profanity. 'Set

not keep it holy, seven days shalt thou labour, and do all thy work; for there is no day a holy sabbath unto the Lord thy God!' Why was it that God wrote this commandment on the table of stone, and placed it among these other precepts, which are universally allowed to be purely moral, and of perpetual obligation, and laid it up in the ark of the testimony, if it was not a part of the moral law? Why had it not its place amid the ceremonial and national institutes which God gave the Jews, if it was merely ceremonial? The inference is plain, it was not a mere Jewish enactment, but a command obligatory on all mankind, in all ages, and under every dispensation, because a command moral like the others.

There are various other considerations which set forth the perpetuity of the sabbath, viz., 1. Its institution from the foundation of the world, Gen. ii. 1-3. 2. Its aptitude to the physical condition of man and beast. 3. God's requiring the Gentile and the stranger to yield obedience, as well as the Jew. 4. The universal practice of all Christendom, from the days of Christ to the present time; and, 5. The reasons by which God enforces it, all of perpetual and universal obligation, if they have or ever had any bearing on the subject at all. And in addition to these, the very words of the commandment impress most powerfully its obligation on our minds. Remember the Sabbath-day, to keep it holy.' There is something peculiarly emphatic in the admonition, Remember. It is the only commandment that has this memento attached to it; as if Jehovah provided against that proneness in man to forget its obligation, divert it from the purpose for which it was designed, and appropriate it to his own secularities. Remember the sabbath, for you are apt to forget it-Remember it, for it is due to me, the Lord your God-Remember it, for I have blessed it, and it will prove a day of spiritual growth and gladness-Remember it, so that all your secular work may be ended, before its arrival-Remember it, throughout all its hours, so that it may be kept holy-Remember its author, its requirements, its advantages, its propriety-Remember it when it is past, to recall its lessons, to fulfil its vows, to avoid the sins then confessed and wept over, and to exercise the grace then received-Remember it; it is the sabbath of the Lord thy God, the memento of creation, the memorial of redemption, the type of that rest on which Jesus entered when his work here below was finished-Remember I have appointed, and you have need of its holy rest, need of it for your bodies, especial need of it for your ever-during spirits.

The duty here set forth admits of a brief but comprehensive definition. It demands that one whole day in seven be withdrawn from the ordinary avocations of life, and devoted to the Lord, to his worship and service. The law of morality binds us to holiness of life every day, and forbids the immoderate pursuit of worldly business and carnal pleasure at all times. If therefore this commandment does not free us from such obligation on the six days of the week, it requires a special and peculiar sanctity on the sabbath.

The practice of ancient times explains what is meant by sanctifying any thing, or keeping it holy to God. Persons, and places, and vessels were so sanctified under the law, i. e., they were set apart from ordinary purposes, and were exclusively devoted to the service of God, These were profaned, not only by being used for sinful purposes, but also by being used as common— not only by being used for ordinary purposes, but by not being used in the service of God. So it is with the sabbath: we profane it, when we make its rest an opportunity for sin, when we do not rest from ordinary duties or pleasures, however lawful on other days; we profane it also when by lengthened slumbers or lazy apathy, we loiter out the day in idleness, and we profane it when God is not sought and worshipped, and our souls are not cared for in the ordinary institutions of his grace, in the sanctuary, the family, and the closet.

There is an exception to the rest and pious occupation to which we are summoned on the sabbath, viz., the portion of time required for the works of necessity and mercy. Though these works may interrupt our rest, yet they are to be performed as duties. Christ has taught us this; but let us not forget that he has taught it not as an improvement upon the fourth commandment, but as implied and required by God, under the Jewish dispensation.

Alas! alas! for fallen man, that he has so lost all relish for the presence and the service of his God-that he calls the Sabbath a weariness, and speaks of its rest as burdensome, Tremble, ye who feel in your hearts this enmity against God. Tremble for eternity, for how shall two walk together, except they be agreed. Nor think that because the dispensation of grace has superseded that of the law, the privilege of believers consists in devoting fewer of its precious hours to God, and giving more of them to the world. God forbid that Christ, who came to bring us back to God, should have abridged, by one hour, that day of hallowed rest, that sabbath which God has